As Siddiq, Usamah (2024) A CRITICAL EVALUATION OF IAN G. BARBOUR'S INTEGRATION OF SCIENCE AND RELIGION. S1 Undergraduate thesis, University of Darussalam Gontor.

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Abstract

Ian G. Barbour, a Christian theologian, has put forward an interesting idea regarding the relationship between science and religion, which includes several typologies, namely, conflict, independence, dialogue, and integration. Nevertheless, this concept requires further examination, especially because the integration model he promote tends to weaken religion in the face of science; according to him, religious doctrines must be revised and reformulated to be in accordance with scientific discoveries. Consequently, the purpose of this study is to evaluate the concept and implications of this idea. The theoretical framework that will be employed to evaluate Barbour's thoughts is the perspective of the Islamization of science by al-Attas. A philosophical approach will be employed to achieve the research objectives. This research is included in the library research with a qualitative approach using a descriptive critical analysis method. In addition, the compare-contrast analysis method is also used to compare two distinct worldviews and concepts between Barbour and al-Attas. Following the completion of the research, the researcher achieved several results, including that Barbour's idea of integrating science and religion requires evaluation in several aspects. First, an evaluation of Barbour's concept of science and religion. From an Islamic perspective, Barbour's concept of science and religion shows an incompatibility between the two, starting from considering science as only natural science and religion as only a collection of theological doctrines that can be reformulated. In Islamization, on the other hand, science and religion are two inseparable parts. Al-Attas also strongly rejects Barbour's typology, which states that science and religion have a history of conflict, because Islamic history shows harmony and has an absolute source. Second, the source of this integration in Islam is the absolute truth that comes from God's revelation and its absolute nature. This is in contrast to Barbour, who was greatly influenced by and agreed with many secularization movements in Christian teachings. Third, Al-Attas was critical of Barbour's approach to integration, which was very accepting of science as it is (there is no selective process towards science). Al-Attas emphasized the importance of a selective attitude toward modern science, which is full of secular elements, by applying the Islamization process to contemporary science. Fourth, in evaluating the implications of Barbour's idea of the concept of God's nature and creation that is vulnerable and allows for change (not absolute), al-Attas rejects the idea that God is not absolute and rejects the concept of evolution because in this concept God is considered passive, which is contrary to Islamic teachings. This evaluation aims to maintain the harmony of science with the comprehensive and absolute Islamic worldview. It is acknowledged that this study has certain limitations that require further investigation. In light of these considerations, the author puts forth a series of recommendations for future research endeavors, with the aim of fostering the advancement of studies on this subject matter. First, it is recommended to expand the evaluation of other scientific topics discussed by Barbour, such as technology, quantum physics, and human nature. Second, more in-depth research needs to be conducted to explore whether Barbour also contributed to the field of social sciences (human sciences), and if so, whether his ideas in this area also need to be evaluated.

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