Meta Concept Of Horizon Ilmu And Its Application On Islamic Political Thought Department Of UIN Mataram

This article will analyze the concept of scientific integration-interconnection and internalization or the “Horizon Ilmu” in the Islamic State University of Mataram. This study formulates the implementation model on the curriculum of PPI Department. This article aims to combine Karl Popper's falsification theory, and the theory of paradigm revolution by Tomas Kuhn, with Ian Barbour's theory about the integration between religion and science. As an additional theory on this subject, author use amin abdullah's theory of integration-interconnection. This study uses interpretive approach, that Focuses on the ideas and the spirit and the implementation method that construct the political theory. This study describes conclusions. First, the PPI' s model of Horizon Ilmu, consist two fundamental discourses: the Islamic political thought represented by al-Madinah al-Fadhilah, and the western political science represented by democracy. Second, These two fundamentals then emulsified with the classical islamic scientific tradition. Third, PPI’s characteristic of Horizon Ilmu can be actualized through the reciprocal relation between these two fundamentals discourses in order to build the new academic traditions in the Islamic political thought department.


MUH. ALWI PARHANUDIN
Meta Concept of Horizon Ilmu… |111 justification. Both falsification and justification are theoretic and subjective meanings toward an object. Because religion and science have the same ontological reality, namely assumptions -meanings, they both have the same right to be placed in the dynamics and dialectics of science 2 .
On the other hand, religion and science have always been part of the human knowledge cycle simultaneously. Every general and authoritative truth is not absolute in time and place at all. Every objective truth in its development will generate subjective interpretations which cause anomalies, crises and a knowledge revolution. In this condition, neither religion nor science has the authority and priority to challenge each other's meaning. Both of them are subjective interrelation materials in the structure of human knowledge who is always looking for newness from time to time 3 .
Thus, it must be understood that the scientific method cannot monopolize truth or absolute claims. Historically, religion and science have departed from the same ontological side. They are dialectically processing in the same structure and knowledge cycle. And religion and science have the same axiological relationship. Human not only defines the universe with and as empirical truths which are gotten through a scientific approach, but also achieve existential and transcendental meanings through spiritual appreciation. Dkk

Integration Dialectics
The integration between Religion and Science establishes four circumstances. 4 First, conflict. In the past when religious authorities dominated all lines of human life, those who fought for science were an expression of the anomaly of religious [knowledge] power. The biggest mistake of the past was when the dichotomy of religion and science forced people to choose between the two. This is because, in the context of place and time, religion offered a wider range of meanings about life, while science is unable to construct universal meanings and articulations about how humans should transform themselves.
Second, independence. The long journey of the antagonistic dichotomy between religion and science generates the awareness that these two postulates should be positioned independently without having to relate them to one another. Religion has its own knowledge structure and demarcation, as well as science. This repositioning and separation of them are mostly based on the issues which are objectified by themselves, the initiated area, the source of reference, and the method which is used. Thus, in life both of them are defined as things which have their own functions in articulating life.
The definition which establishes an independent domain between religion and science is sufficient to keep the conflict away from the two of them. Science is defined as a search for the truth based on facts of the universe and stops right that away, while religion is considered as far beyond the reach of science: creating language and spiritual beliefs, becoming a guide for life, which teaches that all meanings and values of the As a result, religion and science are integrated in at least two approaches. The first approach, scientific data that offers evidence for religious arguments to build and raise awareness about the existence of God. The second approach, argumentation and religious doctrines are relevant with scientific truth. Science is in charge of testing these religious doctrines, then producing what is called religious science. This conclusive knowledge is then studied philosophically through the same or integral conceptual framework. These two approaches of integration lead to the conclusion that the two postulates which are contested, independent, and discussed are dialectical sequence that ends in the search for relevance to one another. Science as proving the truth of religion, or religion as the ontological dimension of all scientific activity.

The Development of Knowledge Integration Paradigm
The term of two postulates shifts into two episteme axles. On the axis of science, a shift in paradigms and methods generates what is called modern science. Modern science is an accumulation of the history of science that lasts for hundreds of years, and culminates in the application of methodology to the realms of social, political, cultural, linguistic, artistic, economic and other scientific disciplines.
On the other hand, the axis of religion which was previously orthodox then shifted its views to being appreciative, accommodating and even participating in developing modern science in order to reflect the meaning and theological spiritual doctrines in the reality of life which is controlled by science. In the Christian, for example, dispute of religion and science can be seen throughout the scholastic era until the renaissance. 5 This dynamic shows that the west has experienced a condition where religion or the

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Church has been completely marginalized by empirical and experimental thinking. This situation was caused by the attitude of religion itself which previously marginalized science.
Likewise in the Islamic world. First of all, Islam and science are mostly positioned in a dichotomous area. Islam is placed only in the spiritual life and the afterlife. As an implication, Islam has a position vis a vis science. The emergence of aqidah asy'ariyah, for example, is considered to have major influence on the dichotomy between Islam and science: especially when the asy'ariyah which was later strengthened by Ghazali had succeeded in placing Islamic orthodoxy as the antithesis of rational mu'tazilah.
The paradigm shift from the two axes (religion and science), along with the integration effort, is certainly very much influenced by educational and scientific institutions. In both the Islamic and Western world, religion and science are slowly emerging as two axes that mutually reinforce one another.
In Indonesia, various Islamic universities have jointly built each of these two-axis integration paradigms. 6  Although each of the institutions above uses a variety of terms, they actually refer to the same goal, namely to build a strong integration and interrelation between religion and science as two universal axes, as well as between scientific disciplines that embody the principles of religion and science itself, such as nature sciences, social and humanities and others through the integrated approach of interconnection and internalization.

B. THE PARADIGM OF HORIZON ILMU
In the context of knowledge, the integration of interconnection and internalization refers to a series of knowledge transformation process systems with the method of integrating various paradigms of knowledge and connecting them to one another, in order to build an interdisciplinary-comprehensive science paradigm to create an order of holistic practical knowledge which applies and controls the realities of life.

Integration, Interconnection and Internalization
The ontological side of this integration is that every knowledge is rooted in the assumption, articulation and embodiment of values or meanings into definitions and elaborations. When the ontological side of all sciences is the same, every science will have a dimension of the knowledge system (which builds the knowledge which is concerned) which has links with other knowledge, especially when it is included in the narrative, relevance and actualization of the reality of life where all scientific goals shed its axiological articulation. This is where the interconnection comes in. Each drawn entity, the inferred meaning, and the symbol of value that emerges from the various knowledge are integrated into a systematic network. The system is not only in the scope of knowledge and methodology, but works continuously up to the axiological stage where it functions mechanically to build community realities which manifest organic, integrated, multiperspective experiences.

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The integration of knowledge interconnection is a process which requires a deep philosophical-theoretical understanding of the field of knowledge which is meant to be integrated. This process requires the knowledge system dissecting, breaking it down into a complex and multi-perspective analysis structure, so that the core of the knowledge content is actually obtained and subsequently used as a contributive premise for a large epistemology called the Horizon Keilmuan (Knowledge Horizon).
Therefore, basically the paradigm of Horizon Keilmuan is a place for systematic interconnection integration which requires each teacher to discover his own dependent scientific core, understand the interrelationships while enriching it with other knowledge cores to form a mutually binding mixture of one another.
In the context of internalization, each knowledge which is integrated and interconnected has a multi-perspective content. The results of their appreciation, deepening and mastery will also be different because they are supplied by other knowledge entities which are reinforcing. In this level the horizon ilmu is formed, in which the cognitive, affective and psychomotor domains of the object of internalization will reflect the breadth and openness of the perspective. It will look on not only based on the extent to which the core of his dependent scholarship articulates the world and life, but also forms a "horizon" of interpretation and articulation of the entire existing perspective until he reaches the boundary of his intellectual and spiritual "vision".

Horizon Ilmu as Epistemology
First of all, a certain knowledge influences its carrier (subject) to a condition in which it has basic assumptions or pre-knowledge about things outside of itself (object). The starting point which is pre-knowledge is known as the horizon of understanding. The dialectic of knowledge that applies to humans in this description is a fundamental

Horizon Ilmu as a Methodology
As a methodological framework, first of all the knowledge horizon in universal meaning must be interpreted as hub or a place where an episteme of knowledge is integrated and connected with episteme of other knowledge. With that structure, the knowledge horizon works more comprehensively in tracing, articulating, interpreting and defining an understanding as a truth of object matters. In the review of process philosophy, the mechanism of accumulation of horizons (as discussed earlier) has been reconstructed to form an integral understanding so that the initial episteme turns into the horizon entity itself.
Admittedly, in the articulation of the truth of an object based on the kwoledge horizon approach, it will certainly be more complicated given the complexity of knowledge that is the epistemology, and goes through building an integrative-interconnective analysis.
For example, in political study theory, the horizon frame of understanding is often about power. General statements such as "politics is achieving, maintaining and utilizing power" are the examples. This statement is certainly true on its horizon axis. However, when the method of thinking used is the knowledge horizon paradigm, the statement will certainly undergo reconstruction from a multi-perspective, so it is very possible to experience changes in substance content.
This approach actually directs intellectuality to work interdisciplinary. So the knowledge, understanding and truth which are concluded have stronger authority because they are supported in multi-perspective within the framework of a knowledge horizon. With this approach, the desire for novelty that is always promoted by educational institutions in their research and research activities also has a greater possibility. disciplinary understanding of Islamic political students, scholars, thinkers and scholars, especially in PPI does not stray away from the conceptual horizon of the three things, but has been able to develop and integrate it.
In the context of Western political thought, the final conclusion from a long series of dialectics is the emergence and practice of political ideologies, which in the kwoledge context of the PPI idealize the democracy, along with elements of philosophical, empirical and practice thoughts that build and strengthen it from time to time.
In conclusion, the understanding which forms the political knowledge horizon at PPI consists of two fundamental entities, namely al-madinah al-fadhilah and democracy.
However, the two axes which integrate and form the horizon of the PPI understanding are in a position of basic understanding, which is the object of the "academic will" of the UIN Mataram institution as a whole. In principle, UIN Mataram must prepare clear conditions of possibility relating to the scientific structure and Islamic scholarship. In this phase, the PPI horizon must be reformulated and blended by and with three scientific traditions, namely 'ulum ad-din (religious studies), al-fikr al-Islami (ismalic thought) and ditasat Islamiyah (Islamic studies) 12 . 12 Researcher will not discuss the paradigm construction published by UIN Mataram any further because it is a reasoning horizon that the author will study on another occasion, especially regarding the analogy of the eight cardinal directions with four main poles, as well as the formulation of a horizon in the form of a hierarchical framework starting from postulates, hypotheses. , principles, laws / theories and paradigms. This includes understanding functions as: (1) historical contents which will be used as a reference for interpretation and definition of a study, an object and a socio-political reality. At this point, the process of interpretation does not produce novelty, but justification of values in the form of repetition of conditions on objects that have a same essence with the historical content (2) as the PPI horizon, which builds independent articulation with the integration-interconnection and essential comparison methodology. At this point, the articulation process produces novelty because it is a synthesis of thought, even though its object presents a single consideration.

Analysis of Prioritas Horizon Ilmu Courses 13
Basically, every course at PPI is obliged to actualize and internalize the integrativeinterconnective scientific principles through the knowledge horizon paradigm of UIN Mataram. At PPI, the existence of each course contains a set of values and educational goals which are demandingly needed to achieve the profile of graduands as well as represent the vision and goals of the study program. However, it must be admitted that

Lecture Method Implementation
The success of internalization of the PPI knowledge horizon accumulated in lecture activities, especially in strategic courses, will be largely determined by the transformation method used. The researcher offers a few basic and simple alternatives as a starting method.
First, interactive lectures. This method may sound "old-fashioned" but in fact -in certain circumstances, only teachers who have great knowledge horizon and understand students' psychology are able to do it effectively and pleasantly. This method will be effective if the teacher is able to "force" and lead students' intellectual desire and educational willingness to listen and respond. This method is important because it is an internalization axis which is positioned on the top-down route.
Second, discussing with comparative-integrative studies. Either through a paper presentation assignment or a discussion by giving direct study terms. Comparative study has the opportunity to draw students out of the confines of the horizon of their own subject to a main object of study by providing the opportunity to find out other terms of study to articulate, define and search for truth values [which approach] the objective of the main object of study.
Third, multi-perspective media analysis. From studying phenomena to films, social reality or a film usually presents complexity in terms of details so it can build an interdisciplinary integrative analysis.
Fourth, building dialectical thinking through debate. Islam must be positioned as one of the thesis and the antithesis. This contradiction will directly trigger the idea of synthesis in the mind of students considering that the dialectical pathway has been passed by them in detail and lead them to independence, dialogue and integration of the two objects of study being debated. Building an integrative paradigm in order to achieve a comprehensive scientific horizon needs literal enrichment so that adequate insights will be built. In this context, the researcher divides the compulsory reference categories based on transformative understanding, namely philosophical, empirical and practical studies.
The philosophical study axis consists of Islamic political philosophy and Western political philosophy, both classical, modern and postmodern. Basic mastery of the two knowledge axes will strengthen the horizon of philosophical political understanding, which converges at al-madinah al-fadhilah and / or civil society on Islamic political philosophy and democracy -civil society in Western political philosophy.
The empirical-praxis study axis consists of political approach theories, for example in the scope of institutional, functional, systems, behavioralism (political behavior), legal norms, historical, sociological, and constructive. Other examples are textual sources on leadership, governance and institutions and courses which have a practicum phase in the lecture. Basic mastery of empirical science on the one hand will be a theoretical force in articulating socio-political phenomena, on the other hand it will strengthen the PPI Horizon which is focused on al-madinah al-fadhilah -civil society and democracy -