Suwendi

Lecturer of the Graduate School of UIN Jakarta and Author of the book "Integration of Madhhab Sciences UIN Syarif Hidayatullah Jakarta"

The institutional transformation from IAIN to UIN is a strategic step to produce graduates of Islamic religious universities (PTKI) who have religious competence who are scientists or religious scientists. Two competencies at once, religious experts and scientific experts, are reconstructed in the transformation policy of this institution. This is actually one of the reasons for the birth of PP 46 of 2019 concerning Islamic religious higher education and the establishment of UIN in the country.

This transformation policy can be understood as the right step to solve the dichotomous problem of scientific epistemology between science and religion. Through this step, science and religion can both greet each other, synergize, and at the same time criticize on the basis of their respective scientific ontological and epistemological frameworks.

In addition, this institutional transformation policy is also an alternative answer to bridge institutional connectivity in the curriculum developed by a number of universities (PT) in the country. At least, there are three curriculum focuses developed by PT. First, universities that are oriented to produce graduates who have capabilities in the field of general sciences but lack mastery in the field of religion, such as UI, ITB, UGM and a number of universities fostered by the Ministry of Education and Science. Second, universities that are oriented towards religious experts but lack in the field of general knowledge, such as Ma'had Aly, Pastoral Colleges and others. Third, universities that combine the two, master religion as well as general science. In this third focus, this is what UIN wants to achieve in the country.

The Directorate General of Islamic Education has issued the Decree of the Director General of Pendis Number 2498 of 2019 concerning Guidelines for Knowledge Integration at PTKI, which is used as the basis for how the knowledge integration framework is developed by UIN. Emphatically, the decision directs that the integration of science is not in the form of Islamization of knowledge as done by Ismail Raji Al-Faruqi or Syed Muhammad Naquib Alatas. However, integration is based on dialogue, greeting each other, synergizing, and being critical between sciences, in addition to not subordinating one discipline to another.

In translating the policy, there is a metaphorical polarization embraced by a number of UINs in the integration of these sciences. UIN Yogyakarta takes the metaphor of a spider's web, which emphasizes integration-interconnection, UIN Malang with the symbol of the tree of knowledge, UIN Bandung with the metaphor of the wheel of knowledge which emphasizes the revelation of guiding knowledge, UIN Surabaya with twin towers, UIN Makassar with the metaphor of a house of civilization, and others. Meanwhile, UIN Jakarta does not take a specific metaphor, but emphasizes the form of open and dialogical integration of knowledge.

This policy of institutional transformation has been going on for a quarter of a century. UIN Jakarta is the first UIN to be born, namely in 2002, then followed by UIN Yogyakarta and UIN Malang in 2004. Until the latest developments (2026), 40 (forty) UIN have been established in various provinces. Of course, as a policy step, this institutional transformation needs to be evaluated for policy, especially to measure how the institutional transformation that carries out the epistemological mandate of the integration of knowledge is operationalized in academic policies and the extent of the consistency, effectiveness, and direction of sustainability of the integration.

This question has a number of reasons, considering that there is a tendency for the integration of knowledge in several UINs to be reduced to an administrative and symbolic agenda. Although the integration of knowledge has become an official jargon and is contained in various PTKI policy documents, the dichotomy between religious science and general science at the praxic level has not been fully resolved. The results of research by the Ministry of Religion's Research and Development (2020) entitled "Implementation of Science Integration at PTKI" found that the concept of science integration in 9 UIN already exists, but the implementation in the Tridharma of PTKIN has not been seen in real terms.  Likewise, a study by Nurlena Rifai (2014) entitled "Scientific Integration in Curriculum Development at UIN Se-Indonesia" found that the implementation of science integration in curriculum planning and development in 6 UIN has not been carried out systematically and sustainably. Several other studies also showed similar findings. This condition shows the existence of structural problems and conceptual determination problems into praxis steps that need to be read critically.

For this reason, the author encourages that the policy of knowledge integration is not only understood as a philosophical-normative epistemological issue, but also as a public policy framework that touches on the epistemic way of thinking of lecturers and students. The integration of science does not stop at the symbolic level, for example in the nomenclature of the curriculum or the institutional vision alone, but also becomes an articulated public policy, especially in learning and research practices. Thus, the practice of integrating knowledge does not depend on the individual initiative of lecturers, but on an institutionally built academic system.

The integration of knowledge in PTKI needs to be directed to strengthen a more productive paradigm. The integration of science ensures a change from a dichotomous paradigm to an epistemic dialogue between sciences. Between religious science and general science, it stands on its own epistemological framework, and at the same time between those sciences is not subordination. In addition, the integration paradigm is then translated more concretely, from the focus of the curriculum to strengthening the integrative research ecosystem. No less important is the shift from a normative approach to problem-based integration, namely the integration of knowledge that departs from real problems of society. Of course, this direction requires a change in academic culture and knowledge production patterns at PTKI.

As a public policy, the integration of science needs to be evaluated with several clear and measurable parameters. First, the effectiveness of the integration of knowledge in learning, namely the extent to which the pedagogic process reflects the dialogue between religious science and general science. Second, the relevance of science to social and community issues. The integration of knowledge is certain to have an impact on solving national and societal problems. Third, consistency between policy design and academic practice, so that there is consistency of desire and implementation in the field.  Fourth, the adaptive power of policies in responding to the changing times. With this indicator, policy evaluation is placed as an epistemic instrument, not just an administrative one.

For this reason, according to the author, if we are able to position the integration of science as an epistemological issue as well as a public policy, then it will contribute to strategic aspects.  Scientifically, this position will bridge the two study traditions that have been running separately, namely the study of educational policy and the philosophy of Islamic education. The integration of science is not only a normative theme, but also an object of measurable scientific study. Thus, the integration of knowledge in turn really becomes an evaluation model as well as a framework for the analysis and performance of PTKI.  Hope you benefit.