It is especially important to link Islamic education to the sciences and to scientific methods. This research therefore attempts to fill the gap in which genealogy is used to find the scientific basis for Islamic education at FITK. While FITK at one time did not yet have prominent figures who established a solid foundation for Islamic education science.
As a result, it can be understood that one of the main contributing factors of the crisis of Islamic education was the ignorance of the use of effective teaching-learning approaches. In contrast to Mulkhan's focus on science and technology and the pesantren, Sutrisno promotes the development of creativity in Islamic education. Sutrisno asserts that many academics' understanding of Islamic education was limited to classroom-based pedagogical methods.
Thus, the basic purpose of Islamic education is to create a completely faithful character through a creative process.33. Tarbiyah Sebagai Ilmu dan Dasar Keilmuan Pendidikan Islam”,50 criticizes Islamic education science, which he perceives as inconsistent and vague. The philosophy of Islamic education or Tarbiyah philosophy should theoretically be structured under Islamic philosophy.
This is evident from several books on Islamic educational science, which are arranged neither from the philosophy of Tarbiyah nor from the philosophy of Islamic education.
Dialectic-Integrative Aspects Of Islamic Education
Furthermore, given Thomas Kuhn's theory of paradigm revolution of knowledge, MaQ is unlikely to be categorized as the foundation of Islamic educational philosophy because it has not addressed the components of a scientific structure. This distinction has led to the second phase of the dynamics of science at FITK, which is called the dichotomy of Sufism-Islamic education. Islamic Education aimed to explore and analyze certain concepts in Islamic education and then compare them with concepts in other disciplines.
Patrick Loobuyck and Leni Franken studied integrative religion and Islamic education in Belgium63 and Nik Ahmad Hisham İsmail and Mustafa Tekke's research on attitudes in integrative Islamic and Western perspectives64 has strongly pointed to larger problems in integrative scholarship worldwide.65. Amin Abdullah, “Multidisiplin, Interdisiplin, dan Transdisiplin”, in Era Disrupsi: Peluang dan Tantangan Pendidikan Tinggi Indonesia, ed. In chapter three, he examines inductive and deductive reasoning, but ignores abductive reasoning as an entry point into the integrative-interconnection paradigm.
Saya yakin Abd Rachman Assegaf, Guru Besar Pendidikan Islam Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Sunan Kalijaga, telah berupaya keras menjelaskan konsep pendidikan Islam berdasarkan paradigma keilmuan integrasi-interkoneksi. Dalam hal penguatan tempat ibadah seperti masjid sebagai pusat penguatan ummat, Amin Abdullah mendirikan masjid di kampus UIN Sunan Kalijaga tidak hanya sebagai tempat pengembangan ummat saja, namun juga sebagai dampaknya. agama. , bahkan menjadi simbol modernitas, tempat dan Islam.76 Sejauh ini, karya Assegaf mengenai pendidikan Islam dan paradigma integrasi-interkoneksi pada dasarnya masih bersifat dialektis, belum bersifat integratif. Amin Abdullah, “Tiga Lapis Bidang Keilmuan Integratif-Interkoneksi Pendidikan Islam,” dalam Filsafat Pendidikan Islam: Paradigma Baru Pendidikan Hadhari Berbasis Interkonektivitas Integratif (Jakarta: Raja Grafindo Persada, 2011), hal.
The verses of integrative Tafsir Tarbawi proposed by Muhammad Anis can be the philosophical basis of the integrative Islamic education. This can then be linked to al-Qur'an and Sunnah which would form the core of the integrative-interconnective paradigm. The philosophy of integrative education which can be explained from the concept of hadhari in Assegaf's philosophy of Islamic education should be the philosophical foundation for Islamic integrative education in all disciplines.
Therefore, the philosophy of Islamic education does not only refer to monodiscipline, but also to multidiscipline, one of which is Western philosophy. The Ma'rifah Quotient (MaQ) proposed by Mulkhan as the basic philosophy of integrative Islamic education is insufficient because it is dichotomous in nature. It could also respond to the challenge proposed by Mulkhan that Islamic education must respond to metaphysical concepts.
Therefore, Islamic education must provide the foundation to bind all disciplines into one model of "integrative-interconnective" education. Contemporary issues in integrative Islamic education can also cover a discourse that combines diverse disciplines, such as biology and ethics (bioethics), theology and neuroscience (neurotheology), anthropology and Islamic education, psychology and Islamic education, and others.
Concluding Remarks
Filsafat pendidikan Islam integratif harus dimulai dari filsafat hadhari pendidikan Islam kemudian diperkaya dengan kritik. Transformasi IAIN Sunan Kalijaga di UIN Sunan Kalijaga, Laporan Pertanggungjawaban Rektor UIN Sunan Kalijaga Yogyakarta periode: UIN Sunan Kalijaga, 2010. Tiga Lapis Bidang Keilmuan Pendidikan Islam Integratif-Interkoneksi”, dalam Filsafat Pendidikan Islam: Paradigma Baru Hadhari Pendidikan berbasis interkonektivitas terpadu, Jakarta: Raja Grafindo Persada, 2011.
Assegaf, Abd Rachman, Desain Penelitian Sosio-Religius: Pendekatan Integratif-Interkoneksi, Yogyakarta: Gama Media & CDIE UIN Sunan Kalijaga, 2007. Assegaf, Abd Rachman, Abd Razak Bin Zakaria, dan Abdul Muhsein Sulaiman, “The Closer Bridge to Islamic Studies dalam Pendidikan Tinggi di Malaysia dan Indonesia”, Creative Education, vol. Dossett, Rena D., “Pengaruh Sejarah Islam Klasik terhadap Pendidikan Humanistik Barat”, Jurnal Internasional Ilmu Sosial dan Kemanusiaan, vol.
Mulkhan, Abdul Munir, “Kegagalan Multikultural dalam Pendidikan Islam,” dalam Pendidikan Islam dan Tantangan Globalisasi, ed. Tarbiyah Sebagai Landasan Pengetahuan dan Keilmuan Pendidikan Islam”, dalam Antologi Pendidikan Islam, Yogyakarta: Jurusan Pendidikan Islam, Fakultas Tarbiyah dan Keguruan, UIN Sunan Kalijaga, 2010, hal. Rekonstruksi Filsafat Tarbiyah: Landasan Perkembangan Ilmu Pengetahuan dan Teknologi dalam Pendidikan Islam, Laporan Penelitian, Yogyakarta: Fakultas Tarbiyah dan Keguruan, UIN Sunan Kalijaga, 2012.
Mukti Ali: Modernisasi Politik-Agama Orde Baru, dalam Menteri Agama RI: Biografi Sosial Politik, ed.Nasution, Khoiruddin, Ahmad Pattiroy, dan Slamet Khilmi (eds.), Dari Hasbi Ash-Shiddieqy hingga Malik Madany: Pemikiran Hukum Islam Dekan Fakultas Syari'ah UIN Sunan Kalijaga Yogyakarta Yogyakarta: Fakultas Syari'ah Press, 2009 Agus, “Membandingkan Pendidikan Agama di Indonesia dan Jepang”, Al-Jami'ah: Jurnal Kajian Islam , jilid.
Raihani, “Hak Minoritas untuk Mengikuti Pendidikan Keagamaan di Indonesia”, Al-Jami'ah: Jurnal Kajian Islam, vol. Riyanto, Waryani Fajar dan Mardjoko Idris, Implementasi paradigma integrasi-interkoneksi dalam penelitian 3 (tiga) skripsi dosen UIN Sunan Kalijaga, Yogyakarta: Lembaga Penelitian UIN Sunan Kalijaga, 2012. Sutrisno, “Perkembangan Kreativitas di Era Kontemporer Pendidikan Islam, Kajian Pemikiran Muhammad Iqbal”, dalam Pendidikan Islam dalam Konsepsi dan Realitas, ed.
Integrating Science and Islam: A Case Study of State Islamic University (UIN) Sunan Kalijaga, Yogyakarta, Indonesië”, in Critical Issues and Reform in Muslim Higher Education, red. Compilatieteam, Curriculumfaculteit van Tarbiyah State Islamic Institute (IAIN) Sunan Kalijaga, Yogyakarta: IAIN Sunan Kalijaga, 1970.
