The Concept Integration Of Science and Theology M. Amin Abdullah's Perspective

Background: The integration of the Curriculum of Love and Environmental Theology in Islamic Education at the Primary School Level addresses the urgent need for a holistic educational framework that fosters intellectual development, moral character, and environmental consciousness among students. Aim: This study aims to (1) determine the urgency of integrating education based on the Curriculum of Love and Environmental Theology, (2) identify conceptual models for such integration, and (3) explore the challenges and opportunities in implementing this integration within Islamic education at the primary level. Method: Using a qualitative descriptive approach with library research methods, the study analyzes various literature sources, including scholarly books, journals, and articles related to love-based education, environmental theology, and Islamic education practices. Thematic analysis was employed to extract key themes and insights. The findings reveal that integrating love and environmental theology into the curriculum is crucial for shaping students who are not only academically competent but also compassionate, socially responsible, and ecologically aware. The conceptual integration model proposed includes an interdisciplinary approach, character education emphasizing compassion and stewardship, experiential learning such as outdoor and community-based activities, and incorporation of local wisdom and Islamic values. However, implementation faces significant challenges, including limited resources and infrastructure, resistance to curriculum changes, lack of teacher training, and societal attitudes inclined toward consumerism. Despite these barriers, notable opportunities exist to advance this integration through collaborative efforts among educators, policymakers, parents, and communities. Innovative teaching methods, curriculum redesign, and the contextualization of Islamic teachings offer pathways to embed love and environmental values meaningfully into primary education. Conclusion: integrating the Curriculum of Love and Environmental Theology within Islamic Education at the Primary School Level is both necessary and feasible, offering transformative potential to produce a generation of students who are intellectually skilled, morally grounded, and environmentally conscious, ready to contribute positively to society and address global challenges.

Education is a very interesting issue for educators and mothers who are always dealing with children who need education. Parentingand raising children means maintaining life and health and educating them with sincerity and love. The purposes of this studyare 1) To determine the personality formation of students based on Islamic education. 2) To Know the nature of Islamic family education. 3) To find out the personality formation of students throughIslamic family education.The method used is book survey research or literature study, namely research on books, reading materials related to theoretical problemsandintheliteraturethathastodowithsourcesofstudyanddiscussionthatcanshowlogically related facts, in order to produce qualitative conclusions based on inductive, deductive, and convergence analysis.Based on the results of the discussion that: The formation of the personality of students based on Islamic education is as the main and first educator for the development of the potential of students, through getting used to reading the Qur'an, carrying out prayer lessons, praying before and after good activities. The essence of Islamic family education is through 1) Moral education both at home and at school, 2) Familiarize and train students to always have good morals, 3) Parents always set a good example and correct when students are wrong.Keyword:Personality Formation, Islamic Family Education. The conclusions of this study are that: Formation of the personality of students through Islamic family education, namely 1) Get used to doing things that are good and right. 2) Get in the habit of giving examples/examples. 3) Get used to giving guidance with patience and affection.

Next article No AccessGuest EditorialEducation in Islam—Myths and TruthsWadad KadiWadad Kadi Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Comparative Education Review Volume 50, Number 3August 2006Special Issue on Islam and Education—Myths and TruthsGuest Editors: Wadad Kadi and Victor Billeh Sponsored by the Comparative and International Education Society Article DOIhttps://doi.org/10.1086/504818 Views: 426Total views on this site Citations: 31Citations are reported from Crossref © 2006 by the Comparative and International Education Society. 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This article discusses environmental theology with Islamic law from the perspective of scholars and scholars in Makassar City, South Sulawesi. The research uses qualitative methods with a theological approach and Islamic law as an analytical tool. Theology is used to analyze Islamic concepts of the environment as opposed to Islamic law. In obtaining the data, researchers interviewed religious figures who became role models for the people of Makassar, in addition to using literature study techniques. The results showed that Makassarese Muslim scholars are well aware that environmental theology is an alternative solution to overcome the environmental crisis. They believe that the two main sources of Islam, the Quran and Hadith, pay great attention to the protection and maintenance of the environment. Similarly, Prophet Muhammad PBUH is the best example among leaders who care deeply about the environment. Furthermore, this study also concludes that first, environmental theology is a theology that not only discusses man's relationship with God but also discusses man's relationship with social, cultural, environmental, and social reality. Environmental theology focuses on the extent of human concern for nature and the environment. Second, the foundation of environmental theology can be traced from two main sources of Islam, namely the Qur'an, and Hadith. The Qur'an pays great attention to the protection and preservation of the environment. Likewise, Prophet Muhammad PBUH, in his various traditions also emphasized the importance of protecting and maintaining the environment. Third, environmental theology is closely related to Islamic law specifically ecological fiqh, which focuses on practical explanations of how to protect the environment. If environmental theology is oriented towards philosophical foundations in environmental conservation, then Islamic law requires the importance of protecting the environment as a benefit for humans and nature.

This study discusses the relationship between Islamic education and science at Madrasah Ibtidaiyah, an essential educational institution. Islamic religious education directed at schools, especially Madrasah Ibtidaiyah, is a procedure to enforce the basics of faith and devotion to students. Strengthening science and technology allows students to do various things to realize multiple needs in their lives. This study aims to determine the relationship between Islamic education and modern science in madrasas. This study uses a qualitative method. The data collection technique used is a literature study. The data study technique uses data reduction, presentation, and conclusion drawing. The results of this study are the integrated model is a model of integrating science and Islamic religious education (PAI) in the learning process. The existence of a link between the relationship between Islamic Religious Education and science at madrasah can provide new insights for students about the importance of science and religion in religious and social life.

This study aims to describe the importance of Islamic religious knowledge from a sociological perspective, serving as a guide for civilization. This article will explain the sociological overview within the components of Islamic education, the incorporation of Islamic education in the curriculum, and the patterns of Islamic religious education in pesantrens, madrasahs, and schools. The method used is a literature study using books or related articles as data sources. The results of this study are that the components of Islamic religious education consist of objectives, students, educators, curriculum, methods, environment, educational tools, and educational evaluation. The effort to include Islamic religious education in the curriculum began during the Dutch colonial era and continued during the era of Ki Hajar Dewantara when he served as the Minister of Education. The peak of Islamic religious education truly entering public schools occurred after the issuance of Law No. 2 of 1989 regarding the National Education System. Islamic religious education in schools, madrasahs, and pesantrens each has its own distinct character, where pesantrens have a deeply Islamic culture, then Islamic education was introduced into public schools as a basis for students to learn about Islam, while madrasahs attempt to merge the concepts applied in pesantrens and public schools.

This study analyses the Islamic educational thoughts of KH Ahmad Dahlan and KH Hasyim Asy'ari and their relevance to the renewal of contemporary Islamic education in Indonesia. Through a qualitative-descriptive approach based on literature study, this study examines the values, structures, and philosophical meanings of the thoughts of the two figures. The study results show that KH Ahmad Dahlan emphasised integrating religious knowledge and general knowledge in a curriculum that is adaptive to the development of the times. In contrast, KH Hasyim Asy'ari emphasised the importance of spirituality, sincerity, and character formation through Islamic boarding school education. Both agree that Islamic education must instil the values ​​of faith, knowledge, and real deeds as the foundation for forming a superior generation. This study concludes that the integration of the rational-modern thoughts of KH Ahmad Dahlan and the spiritual-conservative thoughts of KH Hasyim Asy'ari can be the basis for developing a contextual, integrative, and adaptive Islamic education model to the challenges of modernity without losing its Islamic identity. The researchers expect that this finding will provide a practical contribution to the reconstruction of the Islamic education system in Indonesia to address the persistent dualism between modernity and traditionalism.

Introduction: The Interactive Relations Between Science and Technology and Literary Studies

Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational Theory

Purpose – The authors aim to compare Imam Hatip School (IHS) with MAN Insan Cendekia (MAN IC), two Islamic educational institutions that have successfully implemented an Islamic religious education curriculum integrated with general science. Design/methods/approach – This study used a literature review research method that examined several sources and government documents in three languages. The data collection technique was conducted by extracting and evaluating information in articles that meet the inclusion criteria. Once extracted and evaluated, the authors analyzed and interpreted the data. Findings – The integrated curriculum of Islamic education in IHSs aims to anticipate extreme, radical understandings and rejection of the state that implements the secular system. It will form the nature and attitude of tolerance among fellow citizens, allowing it to reduce social conflicts. The IHSs has implemented the integrated Islamic education curriculum by adopting a modern education system. The implementation of the integrated PAI curriculum at MAN IC aims to eliminate the paradigm and praxis of the dichotomy of science. MAN IC adopts an integrated Islamic religious education curriculum based on the traditional Islamic system with a mandatory policy to stay at a dorm for students, where religious activities are more emphasized when students are in the dormitory. Research implications/limitations – This research still has limitations due to a limited literature review and verification study in closed terms on our respondent informants. Therefore, further research is required to deepen the examination in this study. Originality/value – The findings in this study have included the aspects of policy, strategy, content or material development, and the implementation results of the integrated PAI curriculum in the two institutions. Those aspects build a socio-cultural identity, allowing it to develop the school in the realm of progress and achievement. The expectation is that this research can become an example for the development of Islamic Education Institutions in integrating the PAI curriculum.

Islamic education is the accumulation of knowledge originating from the Al-Qur'an and As-Sunnah, taught, fostered, and instructed to mankind as students through the application of methods and methods designed to develop students with Muslim personalities. In Islamic education, an increase in student moderation coincides with an increase in character. So it is felt that there is a need for a form of design to be able to help facilitate Islamic religious education to achieve the desired goals. The literature study was used in this research to obtain data about Islamic religious moderation-based social laboratory learning. The data obtained is then analyzed by following a flow that includes data simplification, data visualization, and drawing conclusions. This research seeks to develop a Religious Moderation-based PAI Social Laboratory Learning design. This study tries to describe the design of PAI learning based on the value of religious moderation. The results of this study are a design of PAI learning which is designed through several stages, including analysis to evaluation, and revision. This research itself has contributed to the discussion of Islamic religious education in Indonesia which focuses on the themes of religious moderation.

Islamic education supervision is tasked with carrying out operations and supervising Islamic education in both school institutions and madrasas. The aim of implementing supervision of Islamic religious education in schools/madrasas in supervision of Islamic education is carried out by implementing it in providing services and coaching to deepen teacher performance so that they work professionally in carrying out their duties in schools/madrasas to achieve educational goals effectively and efficiently. The research methodology uses a qualitative approach by understanding a phenomenon that has occurred, carried out by collecting descriptive data and analyzing it qualitatively. Data collection was done by observation and literature study. The data collected was analyzed qualitatively by identifying themes that emerged from the data. The identified themes will be used to evaluate the development of Islamic religious education teachers in school/madrasah institutions. The results of this research related to supervision are to obtain changes so that the efforts made by supervisors in guiding and guiding teachers to work professionally regarding the teaching and learning process in front of the class in schools/madrasahs can be carried out well in accordance with provisions that have been regulated. If teacher training is carried out well, it is hoped that it can develop enthusiasm for the performance of teachers in carrying out their duties and also have a sense of responsibility for the tasks they carry out.

This paper examines the strategic role of religious education in the national education system. In accordance with the mandate of UU Sisdiknas no 20/2003 that religious education is part of national education. Moreover, the issue of character education is getting stronger, increasingly placing religious education, in this case Islamic Education (IE) as the spearhead in guarding the implementation of character education. By using literature study, the results of this study were obtained, that the implementation of IE needs to be improved in order to produce students with character. Some obstacles in the implementation of Islamic religious education, making the PAI has not been able to produce students of character as much as expected by all parties. There are two dominant causes in the implementation of IE that are less than the maximum. First, IE puts more emphasis on the mastery of texts contained in textbooks and outer cognitive only (cognitive domain), whereas the substance of the cultivation of religious values just disappears as the cognitive knowledge accumulates. Second, the doctrinal learning process must be accepted, without growing the students' critical reason.

Teachers in Islamic schools are often required to navigate complex identities. They balance personal and/or school-based religious obligations with contemporary secular-based commitments to meet organisational demands for institutional compliance. Behaviourally, the motivations and attitudes of teachers play a vital role in shaping a learning environment that fosters a sense of community and caters to the needs of students. However, recent studies on Islamic education suggest a real struggle in managing such complexities. Consequently, scholars have called for specialized programs to counter such issues, focusing on the need for schools to renew their commitment to promoting educational values, principles and practices that are rooted in the Islamic tradition. Several higher education institutions have responded to this call by establishing programs in Islamic studies and Islamic education. Nevertheless, there is limited knowledge of the organisational and behavioural significance of such programs on the professional identity of teachers. Using semi-structured interviews, this article presents findings from four teachers who had completed a postgraduate qualification in Islamic education at an Australian university. The six-phase thematic data analysis, informed by Muslim identity and an Islamic worldview, revealed that secular teacher education provided participants with ‘a license to teach’ but lacked in ‘nurturing a purpose for teaching’. The findings also revealed a distinct connection between Islamic teacher education, professional learning and professional identity, whereby Islamic-based pedagogies ‘enlightened and empowered’ teachers toward becoming ‘faith-centred’ in their professional practice. While the study was limited to four teachers, it contributes knowledge to the Islamic education, organizational and behavioural fields of inquiry in two ways, by underlining that (i) the professional identities of Muslim teachers are shaped by a knowledge-seeking mindset, and (ii) Islamic teacher education and professional learning create pathways towards the renewal of teachers’ professional identities in Islamic schools.

Regeneration of leadership that is less structured in some boarding schools is a challenge in maintaining the quality of the institution. One of the main factors contributing to this problem is the weak regeneration system. This study aims to analyze the application of transformative leadership in the regeneration system in Pondok Modern Darussalam Gontor and its impact on the development of multicultural Islamic education. This study uses a descriptive qualitative approach to data collection techniques through the study of literature and analysis of regeneration systems and educational innovation in Gontor. The results showed that transformative leadership in Gontor was able to integrate Islamic values with a modern multicultural-based approach. The regeneration Model applied includes value and character education, habituation, santri organization system, and sustainable leadership training. This transformative leadership contributes to the development of Islamic education that is innovative, inclusive, and relevant to global demands. The implications of this study indicate that the success of the regeneration system in Gontor plays a role in maintaining the existence of the institution for almost a century and producing alumni who take part in various fields, including politics, education, and social. The study provides an academic contribution in understanding the role of transformative leadership in Islamic education as well as offering recommendations for other Islamic educational institutions in adapting the model of regeneration as a strategy to ensure continuity of leadership and maintain the relevance of education in the modern era.