Nur Khasanah, Muhammad Fery Mustika, Heru Budi Santoso, Murodi Murodi, Attabik Luthfi

Genealogi Pembaruan Islam Modern di Indonesia: Studi Kritis atas Gagasan Rasionalisme Islam Harun Nasution dan Implikasinya bagi Pendidikan Islam

Introduction

Genealogi pembaruan islam modern di indonesia: studi kritis atas gagasan rasionalisme islam harun nasution dan implikasinya bagi pendidikan islam. Telusuri pembaruan Islam modern Indonesia lewat studi kritis gagasan rasionalisme Harun Nasution dan implikasinya bagi pendidikan Islam kontemporer. Hasil survei: penguatan kurikulum & daya kritis.

Abstract

Penelitian ini bertujuan untuk menelusuri akar historis dan intelektual pembaruan Islam modern di Indonesia melalui studi kritis terhadap gagasan rasionalisme Islam Harun Nasution serta mengevaluasi implikasinya terhadap pendidikan Islam kontemporer. Penelitian ini menggunakan pendekatan kuantitatif dengan teknik survei terhadap dosen dan mahasiswa di perguruan tinggi Islam di Indonesia. Hasil penelitian menunjukkan bahwa gagasan rasionalisme Harun Nasution memiliki pengaruh signifikan dalam pembentukan kurikulum dan pendekatan pemikiran kritis dalam pendidikan Islam. Data menunjukkan bahwa sebesar 78% responden mengakui kontribusi pemikiran rasional Nasution dalam pembelajaran filsafat Islam, dan 65% menilai bahwa pendekatan ini meningkatkan daya kritis mahasiswa. Implikasi dari penelitian ini mendorong penguatan rasionalisme sebagai landasan dalam pengembangan pendidikan Islam yang terbuka, inklusif, dan kontekstual.

Review

This paper, titled "Genealogy of Modern Islamic Reform in Indonesia: A Critical Study of Harun Nasution's Islamic Rationalism and its Implications for Islamic Education," proposes to investigate the historical and intellectual foundations of modern Islamic reform in Indonesia. Specifically, it focuses on a critical examination of Harun Nasution's rationalist ideas and their subsequent impact on contemporary Islamic education. The abstract indicates a clear intention to trace the influence of Nasution's thought, suggesting its significance in shaping curricula and fostering critical thinking among students in Islamic higher education institutions. The ultimate goal, as stated, is to advocate for the strengthening of rationalism as a core principle for developing a more open, inclusive, and contextualized Islamic education system. While the research question is compelling and highly relevant to the field, there appears to be a significant disconnect between the study's ambitious aims and its stated methodology. The abstract details a "quantitative approach with a survey technique" administered to lecturers and students. While a survey can effectively gauge *perceptions* of influence and *reported impact* (e.g., 78% acknowledging contribution to philosophy, 65% noting increased critical power), it is fundamentally ill-suited for the stated objective of tracing "historical and intellectual roots" or conducting a "critical study over ideas" (genealogi dan studi kritis). These objectives inherently demand qualitative methods such as historical analysis, textual exegesis, conceptual analysis, or philosophical critique. The reliance on a survey, while providing valuable insights into contemporary views, does not, by itself, fulfill the promise of a genealogical or critical intellectual history as the title and initial aims suggest. This methodological limitation raises questions about the depth of the "critical study" aspect and the robustness of conclusions regarding the *actual* historical and intellectual lineage of Nasution's rationalism. Despite the methodological reservations concerning the core claims of genealogy and critical study, the research undeniably offers a valuable snapshot of how Harun Nasution's rationalist ideas are perceived and implemented within current Indonesian Islamic higher education. The quantitative data on the acknowledgement of his contribution to philosophical learning and the enhancement of critical thinking are important findings, demonstrating a real-world impact. However, to truly deliver on the promise of the title, future work stemming from this research would greatly benefit from integrating robust qualitative methods. This would involve in-depth archival research, textual analysis of Nasution's works and related curricula, and interviews with key informants beyond a simple survey. Such an integrated approach would allow for a more comprehensive and nuanced exploration of the intellectual genealogy, a deeper critical engagement with Nasution's ideas, and a more robust foundation for the proposed implications regarding the strengthening of rationalism in Islamic education. As it stands, the paper appears to provide an excellent study on the *reception and perceived impact* of Nasution's thought, rather than a full genealogical and critical analysis.

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