Bekti Taufiq (2017) asserts that science and technology in this age are rapidly advancing and are urgently needed by humans. Modern people have depended heavily on the products of science and technology. He adds science and technology have played an essential part in the growth of human material civilisation. Science is closely linked to a rather abstract experience, such as algebra, while religion is more closely related to regular life experiences. Science is analytical as an explanation of experience, and theology is prescriptive. There is also the opinion that science and religion stand in their respective positions, as the world of science depends on empirically supported evidence to assess what is real and what is not, religion is otherwise prepared to embrace the intangible and unknown, based solely on observable factors of confidence and confidence. Besides that, the purpose of Islamic education is to educate and direct, in this case, students so that they can become human beings who believe and worship Allah SWT, and develop the comprehension, knowledge so that they can be Muslims who are noble in their lives, individually, socially, and globally, and become a faithful person to the death of Islam as highlighted by Bekti Taufiq (2017).
Furthermore, the spectrum of Islamic education is also like that of Islamic instruction since the content found therein is a complementary mix, as claimed by Bekti Taufiq (2017). He then adds the integration of Islamic education with science and technology is projected to boost students' comprehension and consolidation. The explanation is that Aqidah Akhlak's knowledge of the substance of faith in the Angels and children's loyalty to parents is based on a scientific approach. In order to reach the aims of Islamic education, there are three main stages:
1. Defining the cognitive component by transmitting knowledge of religion to students
2. The emotional dimensions, namely the process of internalizing religious values in religious education in such a way that it is incorporated into the attitude of students as a form of cognitive follow-up.
3. The psychomotor aspects
Apart from that, he stresses that integrating science and religion is almost unlikely, as the scientific criteria for identifying those hypotheses become real since there is undoubtedly a mechanism of cannibalization between them. In contrast, religion is necessary to the well-being of the person and attempts to establish peace for life. The advantages to be gained are the contribution and enrichment of Islamic thought repertoire in general and for the society in particular. However, the method connects religious materials and research without a well-established metaphysical basis. This thesis aims to explain the convergence of Islamic education with science and technology to offer students full knowledge of Islamic education subjects, which is often dogmatically delivered by setting aside the reality of science and technology. Besides, the advancement of information technology can be improved through learning models that help teach and learn processes. It is intended to promote the transmission of information on Islamic education to students.
Similarly, Mabud. A (2016) emphasises that the same term 'ilm' is used for knowledge, both learned knowledge and revealed knowledge, indicating an intimate connection between the two. He asserted that the word 'ilm in the Qur'ān is used in a general context and covers a broad continuum of knowledge, that is, knowledge of both the material and unseen realms, and God is the Knower of both ('ālim al-ghayb wa al-shahādah. Hence, along with the fascination with Dunya (this world), will be contributed to the
deterioration of trust and religious interpretation. Modern education does not recognize revelation as the basis of truth and instead rejects the foundation of faith. The fact that proper understanding is that of Tawhid (God's Unity), Risālah (Prophethood), and akhirah (hereafter) is not taught in the modern curriculum. If religious convictions are not created, they cannot be removed from renouncing religious convictions. Not instilling trust in children is in direct contradiction to Islamic education's goals and priorities as set out in the First World Conference on Muslim Education and echoed by Muslim scholars since then. The integration of different topics has always taken place in the history of Muslim education. During the Prophet's time, Muslims used to learn the Qur'ān and Hadith and the Science of recitation (tajwīd) and jurisprudence (fiqh). The integration of different topics has always taken place in the history of Muslim education. At the time of the Prophet, Muslims used to study the Qur'an and the Hadith, as well as the philosophy of recitation (tajwīd) and jurisprudence (fiqh).
During the time of the Prophet, the mosque was the primary center of study.
In this period of Islamic civilization development, Muslims have not been hesitant to acquire insight and expertise from others but have still upheld their own fundamental beliefs.
Moreover, Mabud. A (2016) asserts that the goal of an Islamic university, where such integration is supposed to take place, is not merely to prepare people for higher learning or higher occupations or higher careers, but to develop people of higher understanding and noble character who will be able to maintain moral and spiritual principles for the betterment of themselves and society. The Islamic University is focused based on wisdom and piety that creates virtuous people. This is the product of sincere incorporation. Both the Holy Qur'an and the Hadith emphasize the importance of learning, being dismissive of the essence of understanding, but never degrading the source of knowledge. There is no dispute between the western approach towards the learning of knowledge of the natural
world and the Qur'anic order to learn it. Religious teachings do not refute the truth of material causes since they are indeed a legitimate explanation of physical phenomena, however tentative they may be, but require one to relate all phenomena to their Creator. The reality of science is founded on testing and observation here and now, while the fundamentals of theology concerned with the metaphysical realm and the next universe are not subject to a strict logical inquiry or scientific proof. The integration of science should take place not only in schools and universities but also in theological seminaries.
This assertion is supported by Sunhaji (2018) mentions that the integration of Islam, Science, and technology with the living world involves three different interpretations of the integration of science and faith. According to Barbour, the first version is the natural theology community, which argues that God's nature can be inferred from the evidence of the involvement of the cosmos' systemic arrangement, and it is through this evidence that people can become conscious of their position in the world. Kuntowijoyo also provides a blueprint for the integration between science and faith, i.e., the Science of Islam. This scientificization of Islam departs from text to context (Kuntowijoyo, 2004). Scientification of Islam is a method of developing Muslim normative-subjective principles into open and inclusive empiric-objective formulations. Scientification of Islam does not render any moral decision but instead uses the experience from other domains to explain Islam's normative content (Priyono, 2008). The Science of Islam has two approaches, i.e., the integralization or combination of human intellectual wealth (empirical findings) and revelation (Allah's instruction in al-Qur'an and its application in the sunnah of the Prophet) and the objectivization or movement from text to meaning, i.e., the perception and analysis of the verses of the Holy Book (text) from a science perspective.
Regarding these three expert views, it can be said that Islam is a faith and that science and technology are interrelated. The exploration of advances in science and technology should also take place within the Islamic theological context of science and technology that is based on Islamic values and the legal and moral system as reflected in Sharia law. The introduction of logical thinking into the understanding of Al- Qur'an verses is intended not only to straighten out the way people reason but also to draw people, especially educated ones, to make the teachings of Islam the basis for managing and sustaining the living environment, in order to prevent its consistency from declining and its loading potential from declining.
Integrative learning phases continue with describing the competencies that students would need to achieve and the review of the environment by formulating integrative learning objectives. Integration in this sense means rendering al-Qur'an and as-Sunnah the grand principle of understanding.
According to Trianto (2014), integration is associated with convergence, a fusion of two or more things. Within, qauliyah and kauniyah verses are being used to deal with the issue of dichotomy. Integration requires a car as a place for socialization. Integration is the great hope of Muslims for the highest reality, i.e., the empiric truth, which signifies Allah's power as the creator of all creation. The integration model of Islam, Science, and technology in protecting the living world as incorporated in Islam Religion Education and learning is based on an integrated teaching and learning model. For example, the introduction of Islam Religion Education on the sub-theme Al-Qur'an Hadith and Aqidah Akhlak has a sub-theme on conserving the living environment. More precisely, the integration of PAI (Islamic Education) and science is attributed to several fundamental reasons:
(1) Technology can have a very significant effect on the well-being of human beings if it is supported by the ideals of religion and obedience to God and, on the contrary, without both principles,
science may be misused for malicious reasons, which may endanger human values and only render it a scientific tool lacking any significance for human life.
(2), Science, which is the foundation of modernism, can produce new habits and behaviors that are pagan, materialistic, and hedonistic if it is not accompanied by faith and commitment ideals and will lead to fatalistic life.
(3) If there is a disparity between these two dimensions, there will be no harmony and equality in life, and this does not conform to the essence of God's plan for the development of humanity, which includes the unification of the physical body and the spirit, the world of life and the hereafter
(4) Science will be a factual basis for human happiness. Without science, world science is impossible to develop.
In placing more emphasis, Munadi. M (2016) stresses that many Muslim scholars study Islamization of knowledge, such as Ismail Raji al-Faruqi, Syed Muhammad Naquib al-Attas, and Fazlur Rahman, Ziauddin Sardar, M.
Quraish Shihab, Kuntowijo, and many others. They were both hoping for a dialogue on Science Islamization from a common viewpoint. In order to meet the aims and to be in accordance with the profiles, the program in both institutions can usually be divided into three major components:
1. Content of al-Qur'an, curricula of al-Qur'an 2. Technology Material/Science Education 3. Language material/language program
The material interpretation of Islamic studies is through Arabic mastery, while the material of scientific studies can be expanded through English mastery. This language mastering (reading, listening, chatting, and writing) is more effective as both pesantren use an instruction model in a foreign language environment for 24hrs. The profiles of graduates are geared towards a Muslim generation that has a good understanding of Islam and