CHAPTER 2: LITERATURE REVIEW
2.1 Introduction
In this chapter, the researcher summarises the literature that forms the basis of the various topics discussed in this research. The literature is divided into six major themes, as follows:
Source: Research Findings Figure 2: Six Themes of the Literature Review
2.2 Self-Efficacy
Scholars have identified numerous issues related to self-efficacy. Self- efficacy has been described as a significant predictor relevant to social psychological research because it impacts people’s lives both physically and psychologically corresponding to the result of the accomplishment according to Bandura. A (1986). In addition, if a student happens to be a self-regulated learner, it will contribute to positive self-efficacy. Besides, self-efficacy refers to the general confidence in the ability of the person to succeed (Toharudin et al., 2018), and self-efficiency possessed by the students will help them perform the assignments well. Students with have high self-efficiency strive to be positive, constructive, and innovative to
Integration of Knowledge
Six Themes of Literature
Review Islamisation of
Knowledge GIINA Model
Self-efficacy
Skills of integration
Integrating Islamic and Scientific Knowledge
affect improving learning outcomes and tend to work efficiently and finish well, whereas students with poor self-efficiency prefer to resist challenging assignments. Additionally, Bandura (1986, 1997) states that self-efficacy is linked to the confidence in one’s capacity to behave at a certain stage, and that it is tangible where it can be expressed in how someone thinks, feels and behaves. It adds priority to enhancing the self- confidence of students as it impacts academic ability.
Pajares (1996) & Shunk (1995) support the idea of values related to the skill of the person and the result of the actions. Moreover, it delivers outstanding outcomes when it comes to student motivation, learning and academic achievement. This statement is also illustrated by L. Holmquist et al. (2013) who, in their study, identify four elements that are the practice of self-control, self- regulation of the thought process, motivation and physiological conditions proclaimed by Bandura in his schema. Oloo et al.
(2019) suggest that self-efficacy is an undeviating predictor of expertise.
Yousef et al. (2018) argued that high academic achievement is a significant factor in explaining self-efficacy. This has been agreed by Teimouri et al. (2013), who depicted a scenario in which self-efficacy has had a high impact on the youngster’s earning capacity.
This assertion is supported by F. Boray et al. (2017) who preconceived the relationship of student’s efforts and high performance associated with the implied theories of intelligence, high aptitude, and self-efficacy within the students. In particular, the result of the research has shown that when students possess self-belief within themselves in programming aptitude and high level of self- efficacy, they are inclined to learn more and strive to get better grades. This claim is supported by Doodman P et al. (2017) who note there is a connection between self-esteem and a student’s academic achievement at Lamerd High School.
Similarly, Koseoglu (2015) notes that if the students possess self-belief
within themselves that the intelligence is adjustable, they tend to execute appropriate efforts to do well in their performance as they own high self- efficacy and self-confidence. Besides that, there is a correlation between self-efficacy, implied belief and tendency that eventually engrosses in striving the target, capabilities, and achievements. This can be observed from research done by J. Brown et al. (2013), who claim that self-efficacy intercession should undergo further studies. This is well-accepted by Mojavezi et al. (2012), who indicated that, if the teachers possess a high level of self-efficacy, it will directly affect the student’s self-motivation and performance at school.
Schools should provide a medium where it aims to enhance the self- efficacy among the teachers which result in motivation and achievement for the students. Nevertheless, Mahler D et al. (2018) indicates links between a teacher’s enthusiasm and student’s performance. Apart from that, teachers should focus on boosting the student’s motivation level instead of focusing solely on the acquisition of knowledge. Casey et al.
(2011) concludes that, if the teachers are willing to face challenges and hold respected responsibilities, the teacher’s self-belief can influence the students directly as it is correlated to self-beliefs on abilities and capabilities to carry out the responsibilities successfully.
However, self-efficacy is believed to have a relationship with strong iman (faith) (Tekke et al., 2016). Emphasising faith among Muslims is an indicator of striving in religion. This is supported by Noornajihan et al.
(2016) that belief in the ability to do a particular task or face any difficulty is derived in the Holy Quran where Allah says in Surah Al-Baqarah (2: 286):
“Allah does not burden what one can bear. One gets every good that he or she earns, and he or she is punished for the evil that he or she does”. From this verse, we can conclude that Allah would not burden His servants more that he/she can bear. According to Ibn Kathir (2000), this just shows the kindness, compassion, and goodness of Allah toward His development.
Interestingly, this is in line with the teachings of Islam when the Holy Quran has highlighted in Surah at-Tawbah that Allah The Almighty has promised great rewards for those who possess a great willingness to sacrifice their body, soul, and wealthy for the sake of Allah’s paths. Allah says in Surah At-Tawbah (9: 111), “Indeed Allah The Almighty has purchased from the believers their lives and their property (in return) that they will have Paradise”. Besides, Ibn Kathir (2000) states that Allah announces that He has paid His obedient servants for their lives and their wealth—if they give them up in His cause—with Heaven. This reflects the favor, kindness, and bounty of Allah, for He has acknowledged the good that He already enjoys and bestows as the price of His faithful servants.
Al-Maraghi (2000) notes that when an individual possesses strong faith in Allah the Almighty, it leads the individual to have inner persuasion that makes someone capable to complete any task successfully and cope with challenges. It is mankind’s nature which Allah the Almighty has blessed the human being with hearing, sight, and hearts as a source of information.
Allah the Almighty in an-Nahl, 16: 78, says: “And Allah the Almighty has brought you forth from the wombs of your mothers in a condition where you do not know anything, and He gave you (hearing and sight and hearts);
to be grateful”. Regarding to this verse, Ibn Kathir (2000) asserts that Allah mentions His blessings to His servants in that He took them from the wombs of their mothers who did not know something, then He gives them listening to perceive sounds, to see recognizable objects and hearts- meaning reason-whose seat, according to the correct interpretation, is the heart, even though it has also been said that its seat is the brain. Because of this, a person may differentiate between what is dangerous and what is helpful. These abilities and senses are increasingly evolving in man. The more he grows, the more his hearing, vision, and purpose grows, until they reach their height. Allah has developed these forces in man to allow him to worship his Lord, so that he can use all these powers to obey his Master.
Noornajihan. J & Tamuri (2012) assert that the ears and eyes are classified as the sensory organs of hearing and seeing. Through hearing and vision, human beings can record experience as a reference in the future when faced with difficultly. When individuals are more likely to solve problems successfully based on their experience, the more likely they will be to face and solve other problems ahead. This is supported by Abidin (2007), who claims confidence is also instilled in the heart. This best explains that man can face and resolve the challenges and obstacles that come to him. As mentioned in the Quran Surah al-Tin, 95: 4, human nature is ahsan al- taqwim, which is the best creation. Ibn Kathir (2000) explains the issue that has been swore about, and it is that Allah has created man in the best picture and shape, standing erect with the straight limbs that He has embellished. Ibn Asyur (1984) states that the alleged best scene is the physical and internal capabilities which include self-confidence, not being envious and always striving for success and perfection.
Summary
Most scholars have referred to the trust in one's ability, improved inner engagement and deep participation in events, influence over behavior, self- regulation, inspiration, emotional and physiological conditions, a better circumstance of personal identification and better mental contact, effect on earnings, internal power, self-confidence, optimism, self-esteem and achievement and faith (iman). It only mentioned abstract principles about the importance of getting self-efficacy value within one’s self. However, there is no analysis of skills about how to combine Islamic and Scientific knowledge.
Source: Research Findings Figure 3: A gap found in the literature
2.3 Integration of Knowledge
The integration of knowledge is not new. It was introduced centuries ago in Islamic literature. The term integration is similar in meaning to incorporation, as explained by Peter Salim (1996). More generally, information integration applies, in general, to the structure for an integrated curriculum that is suggested to facilitate multidisciplinary, interdisciplinary, or transdisciplinary learning (Gilani & Islam, 2018).
Gilani & Islam (2018) assert that Drake (1993) notes in her schema that multidisciplinary means each of the separate disciplines will be inscribed by the same topic or theme, hence preserving the integrity of each discipline. Interdisciplinary, in other words, is defined to identify the specific skills, processes and ideas that are customary in all disciplines and to enroll them in the respective disciplines. The final structure is transdisciplinary as it concludes curricula preparation to be a fundamental
Self- Efficacy Findings
- belief about one’s capabilities - greater intrinsic interest
and deep engrossment in activities - control over action,
self- regulation, motivation, affective and
physiological states -better situation of personal identity and
better mental interaction - impact on earning
matters.
-internal strength - self-confidence, optimism, self- esteem,
and achievement faith (iman
The Gap There is no discussion about the skills on how to integrate the
Islamic and Scientific Knowledge
approach to life. This is supported by Suryadi et al. (2018) that the interdisciplinary approach was implemented in view of its primary concern for shared concepts and skills through study programmes and information divisions at UIN Jakarta.
On the other hand, it can be observed that the integration of knowledge is a twin-sister concept of Islamisation where both ‘Islamisation’ and
‘integration’ recognise the dichotomy of science. Islamisation of sciences, integration and interconnection are methods and processes used towards unity of sciences (waḥdat al- ‘ulūm). Similarly, Gilani & Islam (2018) state that Abu Sulayman is known as a champion of Islamisation and defines the term “integration” as a union between religious sciences and non-religious sciences. Al-Ghazali (1993) asserts that the integration of knowledge in its structural integrality could be seen through the classifications of knowledge. He explains how he builds relationships between different classes of knowledge or how one class bonds with other classes or how the classes qualify each other. Al-Ghazali presents integration between Islamic sciences and the integration between Islamic sciences and non-Islamic sciences. In regard to al-Ghazali’s view, the integration of knowledge is best seen in his classifications of knowledge. Like the Ihya, al-Gazali classifies Islamic sciences in al-Risālah with ‘ilm al-usul’ (sciences of fundamentals) and ‘ilm al-furu’ (sciences of branches). Based on Figure 4, al-Ghazali discusses two forms of data integration: integration between Islamic sciences; and integration between Islamic sciences and non- Islamic sciences. For Islamic sciences, it is split into the fundamentals and the branches. Islamic sciences are based on Islamic theology (al-kalam) which undertakes to develop the principles of all religious sciences.
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 4: The integration structure from al-Ghazali’s views
In placing more emphasis, al-Ghazali (1993) explains that the
‘fundamental’ is concerned with three basic fountainheads of the entire Islamic discourse, namely God’s self and attributes, His word or revelation, and His Prophet. Under this head, al-tawhid, derives its existence from God’s self and attributes, the situations of the prophets, their companions, conditions of life and death, events of Resurrection and the Day of Judgement, seeing Him through God’s signs in the Qur’an, Prophet Muhammad’s reports, and intellectual and analogical shreds of evidence.
Integration
Integration between Islamic
sciences
Integration between Islamic sciences and non-
Islamic sciences
Basic -Islamic theology
(al-Kalam)
Branches -al-Kalam -Canon Law (al-fiqh)
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 5: The classification of science-based on Ihya ulum al-Din.
Based on Figure 5, there are four types of science: ‘fundamentals’ (usūl),
‘branches,’ ‘auxiliary’ (muqaddimāt) and ‘supplementary’ (mutammimāt).
He experiences interaction of them through their shared relations.
Integration by al-Ghazali as illustrated in Al-Mustasfa is shown below:
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 6: The integration happens between Pure science and Religious
science.
Cla ss ifi ca ti on of Scie nce
Fundamental -the book of God -the sunnah of the Prophet
-Ijma"
-Athar al-Salabah
Branches
-Sciences understood from fur’
Introductory -Linguistic and Syntax
Supplementary -Qur'anic sciences -Sciences of prophetic traditions
-Sciences of jurusprudence
Pure science
Religious
Science Integration
In al-Mustasfa, the combined form of knowledge for al-Ghazali is the link between pure science and religious learning. Explaining this convergence, as in other texts, he describes three kinds of sciences in Figure 6.
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 7: The integration happens in three details.
Based on Figure 7, al-Ghazali emphasises integration between the revealed and rational sciences in al-Mustasfa, where an integrated type of knowledge is the one that bridges between pure science and religious science. By explaining this integration, as in other books, he briefs three types of sciences. Firstly, one is the purely rational, which the Shari’ah neither incites nor invites to, such as, arithmetic, geometry, astronomy, etc.
Secondly, purely traditional sciences like hadith (prophetic traditions), and tafsir (Qur’anic commentary).
Integration
Pure rational
-arithmetic, geometry, astronomy
Noblest knowledge -where reason and tradition are coupled Purely traditioned
sciences -hadith -tafsir
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 8: Pure rational and pure traditional can be integrated
Integration between revealed and logical knowledge depends on the competence of the learner. Al-Ghazali writes that “most revealed knowledge is logical to those who understand [through study] and most logical knowledge is unveiled for those who have intuitive understanding”, as explained in Figure 9.
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 9: The concept of knowledge from al-Ghazali’s perspective
On the basis of Figure 9, the researcher has simplified how al-Ghazali sees education as a technique or capacity, rather than a science in itself, and that it aims to give people the knowledge and the dispositions they need to
Pure rational
Pure traditional
Integrated
Education
Technique
Skill
Purpose:
Human Disposition
Worship God, achieve salvation
and happiness Divine
guidelines
obey divine guidance so that they can practice religion and achieve salvation and happiness in life to come.
As asserted by Gilani and Islam (2018), according to Al-Alwani, the issue of integration between scientific and Islamic knowledge is a methodological issue in education that triggers civilisational outcome. The fundamental approach in integration begins with discovering the methodological relation between methodological coherence in Qur’anic verses reflected in the Quran’s structural and its inimitability, and natural law. The Quran is a Divine Revelation by which people easily understand the creation. When the more knowledge gained on revelation and universe, the more capacity will be growing to integrate between revelation and science. Therefore, it can be concluded that methodological relations are interconnected between the methodology of revelation and methodology of the universe.
According to Taha Jabir Al-Alwani, it is significant to highlight the logic of the Holy Quran that suits the cosmic Quranic methodology. This methodology is expounded into three determinants which are al-Tawhid, the unity of Quran and truthfulness of the cosmos. As highlighted by Al- Alwani, integration that occurred between revealed and scientific knowledge requires both readings. In addition, the integration of Islamic and scientific knowledge leads to methodological issues that precipitate the human civilisation. Moreover, integration initiates when the methodological connection is revealed where it highlights both coherence of methodology pertaining to Quranic verses with its distinctive and fundamental principle.
Al-Alwani asserts that the Holy Quran is a Divine Revelation that makes us understand the creation. He added that the significant point where when people gain more knowledge on Divine Revelation, ultimately people are capable of integrating both revelation and science. He believes that there is
a correlation between both methodologies of revelation and the universe when there is an understanding of the methodological relation.
Furthermore, people who have sufficient knowledge of the Quran and science would understand the methodological integration between the Holy Quran, the universe and mankind. He explained the essential points pertaining to Quranic methodology that need to be highlighted as follows:
1. The pillars of belief and the principles of the Quranic worldview should be the main objective in reconstructing the Islamic educational worldview. It helps to overcome the recent crisis of the Islamic methods due to one-sided reading of the Holy Quran. This effort of exploring and reconstructing could lead Muslims to gain more understanding about the correlation that happens between cause and effect, metaphysics, and physics, as well as reason and revelation.
2. Modify the suitable methodology on how to approach the Qur’an and the reading of sciences. Hence, it is necessary to have specific modification related to theories pertaining to the sciences of the Quran.
3. Evolving the methods on how to approach Sunnah that linked to the methodological perspective of the Quran. This effort could be evolved by contemplating Sunnah as a vital source that originally came from the Quran and exemplar mentioned from the principle of the Quran.
4. Reconstructing the Islamic practices that impact the methodology of justification which need some abilities such as critical thinking, analytical reading and analogy senses that eventually solve the issues of total rejection, total acceptance or being out of pattern for the methodology.
5. Expanding a specific methodology to approach the modern human practices which consist of Arabic cultures and the Western perspective. Significantly, it is a must to avoid all these unrelated practices by creating the medium for discussion, consideration, contradiction, and dispute.
It is recommended to perform an integrated reading of the Quran and sciences. Islam does not contravene scientific facts. Furthermore, modern science affects the way of thinking and beliefs to vanquish the traditional practices. Hence, leading the direction of these beliefs and modifying them to blend the content of the Holy Quran that ultimately led to integrate Islamic and scientific knowledge.
Moreover, al-Ghazali mentioned that each type of knowledge is independent, whether it is Islamic or scientific. When there is an issue of mutual interrelation, scientific knowledge is used as a supporting role to substantiate the Islamic principles. This can be supported by Anas et al.
(2013), who highlighted the integration between Islamic knowledge and Western knowledge resulted in a significant impact for a good life in the modern era. Muslims can benefit the application of science and technology as encouraged by Islam to develop virtuous behaviour and advocate it to gain Allah’s pleasure.
This assertion can also be supported by Huda et al. (2016), who emphasised the concept of knowledge propounded by Al-Zarnuji that promotes two main transmissions. The two transmissions are knowledge related to religious values which refer to inner self-development and knowledge related to societal well-being which is fardu kifayah, such as treating diseases by using medical sciences. Besides, in placing more emphasis, Azhar (2017) claims that the various kinds of application and methodology using scientific thought from the Islamic perspective supports producing Muslim scholars and enhance Islamic thinking.
Therefore, Muslim scholars are able to produce the strategies with the fantastic methods of rationality and being precise in any issue. This kind of approach will produce a great human resource in building nations. Besides that, integrated knowledge is crucial as it helps to create a holistic personality in balancing mental, physical with a strong spiritual existence.
This claim can be also supported by Sunhaji (2016), whereby integrated learning can occur by combining natural sciences and Islamic religious education. Integrated learning contributes to reconcile the distinct and fragmented educations. Islamic religious education aims to expose the concept of faith and piety in Allah the Almighty. It is not merely about academic achievement but promoting the formation of amalus solikhah among the learners.
However, for Suryanti et al. (2018), integrating syllabuses should be systematic, integrative, and comprehensive. Besides, training and workshops are required for teachers and lecturers to enhance their capabilities and boots up competencies by preparing the standard assessment towards the students. Moreover, it is necessary to develop a clear blueprint and standard guidelines for the application of integrated curricula based on the respective faculties among the lecturers. Al-Ghazali and Al-Alwani discussed the convergence of awareness between religious and non- religious aspects. This can be inferred that understanding knowledge can lead to successful integration of knowledge. It has also been supported by other contemporary Muslim scholars on the integration of knowledge. Though both have different approaches, this statement by Al- Ghazali and Al-Alwani can be classified as possessing the same foundations in the Islamic sense.
Summary
Many scholars describe the integration of knowledge about one class link with each other, how classes distinguish each other, constructive impacts that contribute to a better life, the accomplishment of civilized values of justice, human resources and mardhatillah. Integration may take place between Islamic and non-Islamic sciences, integration between Islamic sciences, integration between revealed and logical sciences. It also relates to the cosmic methodology of the Qur'an and the methodological concern that causes the civilizational result, the moral ideals or theological growth and the awareness of the fileds required for the well-being of society (fardhu kifayah), the facets of generation of Muslim scholars and the way of thought of the thinkers.
In addition, the scholars have highlighted the application and methods of the elements of scientific theory in Islamic thought, the fusion of natural sciences and Islamic religious education, training and workshop requires, a blueprint and specific guidance for the introduction of integrated curricula, integration between religious and non-religious aspects and the purpose of the method of integrating written revelation with the created world is to inspire others without any attention to mixing the two branches of science.
Many scholars discussed the integration of knowledge as to how knowledge should be combined with other relevant elements to make it holistic.
However, there is less discussion where the skills are stated to be well adapted to the state of integration of knowledge that should be applied and implemented. Nevertheless, there is little talk about the skills, but not enough discussions about the skills in integrating Islamic and Scientific knowledge.
2.4 Islamisation of Knowledge
The idea of ‘Islamisation of knowledge’ has been growing over the last 30 years. Al-Attas (1993) is an Islamic scholar, known as a contemporary Malaysian philosopher. He was the first scholar to coin the term
“Islamisation” that emphasises the speculation between Islam and secularism. According to al-Attas, Nasr & Al-Faruqi, the fundamental religious experience is tawhid; however, they tend to use different approaches related to tawhid as they have a different interpretation of the revelation.
Al-Faruqi (1988) argues that the main target of the Islamisation of knowledge is against modern Western science which, according to them, created what is called a ‘malaise of the ʿummah’. According to Al-Faruqi, the word ʿummah cannot be translated into other languages. This is because the translation could not fully explain the meaning of the word which refers to Muslims in a relationship that is based on the brotherhood of the Muslim community. Besides that, Al-Faruqi claims the main agent disseminating Western value in the Muslim countries is the educational system that has been divided into Western and Islamic systems, which caused the decline of Islam.
Therefore, Muslims must find ways of dealing with the situation and try to amend the problems it caused because it will continue to subvert every Muslim effort to reconstruct the ʿummah and carry forth the ‘Amanah’
(trust or free will which have been given by God) Allah (SWT) has entrusted to it (Al-Faruqi 1988: 15-16). According to Al-Faruqi (2006), the philosophy used by the West tends to provoke scepticism and empiricism over the world. It attempts to promote semantics and speech analysis but is not related to wisdom. In addition, it advocates the dominance of science over religion.
Source: Sabri et. al (2015) Figure 10: The concept of Islamisation
Sabri et al. (2015) highlight the significance of civilisation, al-Faruqi’s thoughts, standard Islamic civilisation and Islamisation of knowledge.
Knowledge is an essential and crucial part of developing civilisation. Apart from that, Al-Faruqi led the Islamisation of knowledge that aims to inspire and revitalise the settings of Islamic intellectual and religious traditions that promote the role of the ummah in the contemporary era.
However, Malkawi (2015) highlights that integration refers to the process of reconciling the written revelations and the created world. He asserts that it is significant to have adequate and sufficient knowledge in promoting Islamic knowledge and enhance Islamic thoughts. It is necessary to know the Islamic principles and objectives and have capabilities in developing the method that well-suited with the application in the current time. As a result, Muslims can contribute to human civilisation and use guidelines derived from the divine revelation in advance. In other words, Shamim (2015) states that the nature of the relationship between Islam and science is neither characterised as simple negation nor complete reinforcement.
Islamization the essence of religious experience
is tawhid
dealing with the situation and try to amend the
problems
speculating on the relation between Islam
and secularism against Western
modern science
Based on today’s state of understanding, there are certain key interdependencies, parallels and divergences making this relationship complex, nuanced and perhaps organic. However, this research is only a preliminary exploration.
Regarding al-Attas (1993), Islamisation refers to man’s liberation. It is the opposite to black magic, mythological perceptions, animistic beliefs, and secularism. He explained that liberation refers to the spirit, because a person who is spiritually liberated is conscious in his actions, while it brings peace and harmony to his physical body and nature. He also explains that what is needed is to Islamise modern knowledge via a two- step process. Firstly, by segregation of elements that promoting the West in terms of cultures and standard civilisation (de- westernisation/desecularisation), and secondly, infusion of Islamic traditions and laws. According to Nasr (1981), his idea of Islamisation of knowledge is an attempt to translate modern knowledge into languages that can be understood by the Muslim community wherever they are. Safiq (1995) supported that the Islamisation of knowledge is more of an effort to bring together ‘ways of thinking and acting’ (epistemological and axiological) between Western and Muslim societies.
Nevertheless, Zein (2014) asserts that axiology, integration of knowledge, Islam and science are the main themes in his research. He states that the integration interconnected is a type of integration, which aims to support others without the attention to mix the two branches of science. The differences between integration connected Islamisation of science is regarding the relationship between Islamic science and general science.
This integration model respects general science since it has its epistemology, ontology, and axiology, which has developed similarities in their approach and procedure, this includes principles in Islamic science so that both branches of knowledge can work and support each other.
Similarly, Nasr’s view of the matter agrees with al-Attas’ view that Western knowledge had intruded and was disseminated into the world using a secular worldview. Research pertaining to Islamisation of knowledge has been done by Al-Faruqi and Nasr as the main persons in introducing the concept. It is supported by contemporary scholars advocating that Islamisation of knowledge will benefit the Muslim worldview and encourage the exploration of Western knowledge in the Islamic field. These studies found that the Islamisation of knowledge is intended to reveal the meaning of the Western civilisation’s religious frameworks.
Summary
Most scholars claim to speculate on the relationship between Islam and secularism, Tawhid, the meaning of religious experience, against Western modern science that produced the "Ummah malaise," to resolve the problems where Western ideals spread in Muslim countries that split the education system into Western and Islamic systems, focused on reform and “becoming”. Scholars stated that Western creates cynicism and empiricism, that knowledge is a basic and fundamental part of civilisation, that it revitalizes the Islamic intellectual and religious heritage, that it reclaims the diverse and leading role of the Ummah in the modern world, that it adopts rational sciences to Islamic terms, that it possesses adequate recognition of the values of Islam. In addition, it is intended to establish a technique suitable to the application, to use this methodology to understand and relate to the contemporary, to form a modern Islamic character that is powerful and successful, and to make a significant contribution to human civilization through the Muslim community, the essence of the relationship between Islam and science, the freedom of man from the practices that contradict Islam, the relationship between Islamic science and general science, and to provide it with guidance derived from
divine revelation.
Islamization will take place by dewesternization/desecularization and the infusion of Islamic principles and core principles into all domains of knowledge, benefiting from Muslim worldview and promoting the exploration of Western understanding in the Islamic region. Apart from that, Islamisation has become a dynamic goal and interpretation for many people, leading to misunderstandings and stipulations. Discussions have taken place on the Islamisation of knowledge, but less on abilities to adapt to education. However, there is no discussion of the collection of skills.
2.5 The GIINA Model
Hakim et al. (n.d) state that the Model of Graduate in Integration of Naqli and Aqli knowledge, Malaysia Education Blueprint 2015-2025 (Higher Education) contains ten (10) shifts, four (4) of which are the “outcomes”
while the other six (6) are the “enablers” designed to chart the new direction of Malaysia’s higher education for the next ten years. The First Shift, namely “Holistic, Entrepreneurial and Balanced Graduate” is considered the paramount outcome contemplated by the blueprint and all institutions of higher learning are expected to align themselves with the outcomes and the enablers.
Aligned to the aspiration of the Malaysia Education Blueprint 2015-2025 (Higher Education) and National Education Policy, Model of Graduate in Integration of Naqli and Aqli Knowledge comprises 21 criteria and further categorised into three (3), namely holistic, balanced, and entrepreneurial elements. Each criterion is complete with operational definitions as the prescribed standard and attainment of any criterion entitles the students to obtain marks in terms of a certain percentage. Upon graduation, the accumulated marks or the GIINA Score will be used to measure the overall
performance of the graduates. For that purpose, an information system coordinating the score for each criterion to be accumulated as GIINA Score has been developed and progressively receiving feedbacks from the parties tasked with its implementation to improve the system. The system allows the students to view their GIINA Score from semester to semester and take appropriate steps so that they have ample time to equip themselves with the measured criteria to become holistic, balanced, and entrepreneurial graduates as contemplated by the First Shift of the Malaysia Education Blueprint 2015-2025 (Higher Education).
This model used the verse from the Holy Quran that mentioned in Surah Al- Baqarah (2: 200-202), “Our Lord! Give us (Thy bounties) in this world!”
but they will have no portion in the Hereafter. And some men say: “Our Lord! Give us good in this world and good in the Hereafter and defend us from the torment of the Fire! To these will be allotted what they have earned, and Allah is quick in account”. Ibn Kathir (2000) explains the supplication described and celebrated in the verse encompasses all the positive facets of this life and seeks shelter from all kinds of darkness. The good of this life concerns every material demand for well-being, spacious homes, satisfying companions, appropriate provision, valuable intelligence, good career or deeds, convenient means of travel and great honor. Other verses also advocate leading a balanced life, as shown in Surah Al-Mukminun (23,1-11): “The believers must (eventually) win through, though who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity; Who abstain from sex, - Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess, - for (in their case) they are free from blame, - But those who desires exceed those limits are transgressors; Those who faithfully observe their trusts and their covenants; And who (strictly) guard their prayers; These will be the heirs – Who will inherit Paradise; they will dwell therein (forever).”According to Ibn Kathir (2000), successful also
are the means of believers, who have achieved victory and are blessed, for they have prevailed. And any who turn away from Al-Laghw apply to falsehood, which involves Shirk and sin, and to other words or acts of no gain. Besides, those who are obedient to their Amanat and to their covenants.
In this respect, USIM focuses on long-term academic growth over four (4) to six (6) years of bachelor-level study, based on the degree being followed, and enables students to track their progress in terms of cumulative marks from semester to semester and take reasonable action to ensure that they have enough time to equip themselves with the calculated requirements to become holistic, balanced, and entrepreneurial students.
The implementation of the Model GIINA at the bachelor level is still at an early stage.
Summary
Malaysia Education Blueprint 2-15-2025 (Higher Education), The first change is Holistic, Entrepreneurial and Balanced Graduate, each requirement is completed by the organizational concept as the prescribed norm. Attaining any criteria that allows students to reach the GIINA score used to assess the average success of graduates, students can track their own progress in terms of cumulative marks from semester to semester and take necessary measures to equip themselves to become holistic, healthy, and entrepreneurial graduates.
The GIINA Model is ideally suited for the growth of student achievement and personality, but not for detailed guidance on the academic integration of Islamic and scientific knowledge. In addition, skills of integration have been widely discussed in many fields of education. Nevertheless, with
respect to both Islamic and scientific knowledge, there is still little emphasis and lack of guidance for students to be able to combine Islamic and scientific knowledge. There is a debate on the skills set, but not on how to combine both Islamic and scientific knowledge.
Source: Hakim, N., Hashim,A.M & Basri,H. (n.d) Figure 11: The GIINA Model promoted by USIM.
Figure 11 demonstrates the student success model that encourages holistic, healthy, and entrepreneurial graduates. This effort is consistent with the Malaysia Education Plan (Higher Education) 2021-2025. However, this model is related to the Student Affairs Division of USIM to polish the student's skills to meet the vision of the graduate in the incorporation of Naqli and Aqli knowledge. It is a co-curricular basis where it points out the different practices according to the respective requirements. The researcher intentionally connects the variables to see the relationship between the goals in implementing Islamic and Scientific knowledge.
Source: Hakim, N., Hashim,A.M & Basri,H. (n.d) Figure 12: The10 Shifts of Malaysia Education Blueprint 2015-2025
(Higher Education)
Figure 12 displays the Malaysia Education Blueprint's ten shifts that highlight the value-driven skills learned for tertiary students. The researcher aims to determine the importance of the requirements for applying Islamic and Scientific knowledge to students. Therefore, the researcher points to the first change in showing the promotion of USIM in the promotion of the GIINA model as a guide for the growth of student skills. Besides, the researcher aims to illustrate the relevance of global visibility and globalized online learning in this period, which serve to achieve the effects of talent-driven talent.
2.6 Skills for Integrating Knowledge
Alwani stresses the need to bring to light the “logic” of the Qur’an and what he terms “the cosmic Qur’anic methodology.”
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 13: The cosmic Qur’anic methodology designated by Al-
Alwani
This approach is characterised by a series of Qur’anic philosophical determinants consisting of al- tawhid as the central aspect of the Qur’anic worldview, integrating the “two interpretations” of the Qur’an and the produced cosmos, and the fundamental unity of the Qur’an and the universal truths which it encapsulates, as displayed in Figure 13. In Al- Alwani’s view, the integration of revealed and scientific knowledge means, first, the way of reading them. Reading them is significant under the cosmic Qur’anic methodology, as illustrated by Al-Alwani in Figure 14:
Quranic Methodological
determinants Al-Tawhid as
pivotal element
combining the “two readings"
1) reading of the Quran 2) reading of the created
universe
the structural unity of Quran and the
cosmic truths
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 14: The Reading of the Quran and the Universe
On the Quranic side, Al-Alwani suggests the Quran should undergo the following approaches as shown by Figure 15:
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 15: The approaches used by Al-Alwani for the reading of the Quran
The reading of duo
Revealed knowledge
Scientific knowledge Integration
The reading of Quran
Readers should bring the Quran to his heart Belief in the structural unity of the Quran.
Belief in the unity of a surah (chapter) of the Quran Understanding the supreme values of the Quran
(tawhid, tazkiyah and civilization)
Understanding trilateral relations between Allah, human and universe
Thematic study of the Quran
Exploring coherence between verses and chapters of the Quran
The reading of the Quran
The reading of the Universe
Tawhid
Tazkiyah
Supreme values of the
Quran
Civilisation
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 16: The understanding of the supreme values of the Quran
(tawhid, tazkiyah, and civilisation)
Based on Figure 16, al-Ghazali claims that this trinity is the Quranic axis upon which verses, and chapters of the Quran revolve and refer to each other.
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 17: The understanding of trilateral relations between Allah, human,
and the universe
This relationship discusses how things happen and investigates how they connect with what was discussed in the Quran. Having seen this, a person will grow his consciousness and the capacity to focus on the Quran. That he will understand the truth that affects him, as explained in Figure 17.
trirelation Allah
Human universe
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 18: The exploration of coherence between verses and chapters of
the Quran
This indicates the absolute confidence that the world is God’s creation and originates from His will and evolves under His guardianship, as explained in Figure 18.
Meanwhile, there are three approaches in reading of the universe highlighted by Al-Alwani, as shown in Figure 19 below:
Source: Gilani, S. M. Y., & Islam, T. (2018) Figure 19: The reading of the created universe
Based on Figure 19, Al-Alwani enables the learner to have an understanding and awareness of the creation that underpins the performance of the duty of viceregency, fulfils our promise to Allah SWT and assumes responsibility. They contribute to the growth of human capacity for learning, the cultivation of academic ability and the readiness
Verse of the Quran
Chapter of the Quran
Coherent understanding
The reading of the universe Approach to creation
Overview on external subjective reality Prudence
to seek knowledge. They could also control all the forces of consciousness inside him. Prudence contributes to the pursuit of spiritual imagination. It is a form of reasoning that creates reason for human brains. All have an imagined life as well as a true life. If the actual world does not support the imagination, it implies that the fantasy is impossible.
Sufficient skills are significant to integrate Islamic and scientific knowledge. Regarding Arends (n.d), the teachers used to apply six models of instructions in teaching. They are distinct models used such as standard presentation, directive instructional, conceptual learning, cooperative instruction, problem-based instruction, and classroom instruction.
Moreover, Joyce et al. (2009) arranges an instruction model in their research into four major elements which are the family informational processes, the social family, the personal family details, and the systematic behavioural family.
Furthermore, Joyoatmojo (2011) asserts the connection between the integrated learning and thematic that aims to facilitate the learning process to be processed by the development of various learning integration attempted to combine them in similar themes. Integrated thematic instruction is directly associated with a common united theme and able to develop the learning in terms ofobjectives, numerous activities, resources used, and evaluations applied. Similarly, Montalvo (2016) highlights the outline of the conceptual framework pertaining to knowledge transfer for a newly integrated understanding of the inter-organisational knowledge transfer model. The model emphasises the behaviour values, interactions, and collective result in return.
Ariffin et al. (2017) emphasise the coaching programme among students by using fantastic well- scheduled student activities that will be supervised by the teachers. Educators play a big role to lead the morality among students as it impacts the students directly through their good example and
virtues which shape the learners to be a noble person in the future. In relation to this, Ibn Khaldun (1968) highlights the objectives of education to shape the individual according to religion, promote virtuous behaviour, enhance social values, develop the individual’s career and boost thinking ability. Meanwhile, Briggs (1978) asserts the model is a set of step-by-step procedures to visualise the learning process. He explains the learning model is procedures that arranged to develop a successful learning process.
The application of learning models helps students to retrieve the source of information, promotes ideas, enhance skills, developing the added-values, and shaping the thinking ways. Therefore, they have clear objectives to express themselves confidently. In the meantime, they can upgrade their capabilities, and make the learning more effective and comprehensive.
However, Lubis (2015) indicates that Islamic knowledge exposed the students to be a good person that driven them in giving a contribution to society. She stresses that any issues that arose related to the administration part should be solved as what had been practised in Islamic culture as promoting the Islamic values in teaching. Although scarce, there are various conventional ways of integrated approaches used by the scholars pertaining to skills related to integrated curricula. However, Islamic scholars believe that the skills needed to integrated curricula prevail over the religion.
Summary
Some scholars have stated the skills of integrating Islamic and Scientific knowledge in the Quran, the belief in the structural unity of the Quran, the belief in the unity of the surah, the comprehension of the supreme values of the Quran, the understanding of trilateral connections, the thematic study of the Quran, and the study of coherence between verses and chapters. There are six types of instruction that are practically used by teachers in teaching, such as a demonstration model, a direct instruction model, a logical learning
model, a cooperative instruction model, a problem-based instruction and a classroom instruction model, blended learning with a thematic approach to promote the learning process by incorporating multiple learning domains into a theme.
Some researchers have concluded that skills include an integrated view of inter-organizational information transfer that emphasizes attitudes, experiences, and aggregated results in two ways, student coaching through a series of well-planned student events under the guidance of educators and instructional staff. Apart from that, teachers play a significant role in maintaining a strong spiritual burden, the importance of tools and goals go hand in hand, training individuals religiously, complementing man's moral principles, complementing man's social values, complementing individual professions and careers, improving thought abilities, and introducing a series of step-by-step processes for the development of a learning process.
Besides that, learning allows students to gain facts, thoughts, talents, principles, way of thought, goals and to articulate themselves. Islamic knowledge encourages students to train themselves to be a positive citizen with the drive to contribute to society. There is a conversation about the skills set, but little emphasis on the skills set required to combine both Islamic and scientific knowledge.
2.7 Integrating Islamic and Scientific Knowledge
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
Science. It is carried out through a unity curriculum (Islamic incorporation and science) that elaborates three elements: faith, science, and skills. Both resources are combined into 24-hour operations in the implementation process. In the advancement of science, students have two primary languages: Arabic and English. They are going to sit in the pesantren for 24 hours. This is to promote the advancement of research, both unconsciously and consciously. The system of incorporation applies to moral influence (Qur'an and Sunnah), phylosophical power, the enhancement of the mastery of knowledge, and the power of language mastery. This is an inclusive transformation in knowing thoughts, initiative, and knowledge to eliminate secularism.
Summary
Science is intimately associated with a more complicated experience, such as mathematics, while religion is more tightly connected to everyday life experiences. Science is empirical as an interpretation of reality, and religion is normative. The integration of Islamic education with science and technology is expected to increase student understanding and consolidation.
He points out that the integration between science and religion is almost unlikely, as the scientific requirements for defining these theories become real, as religion is vital for the individual's well-being and seeks to create peace for life.
