INTEGRATIVE-INTERCONNECTIVE
MODEL: IMPLEMENTATION IN ISLAMIC
RELIGIOUS EDUCATION CURRICULUM DEVELOPMENT IN MUHAMMADIYAH SCHOOLS
Ummu Afifah Nuriyatu Zahroh1*, Tasman
Hamami2, Samsul Bahri3
Universitas Islam Negeri
Sunan Kalijaga Yogyakarta, Yogyakarta, Indonesia1,2
Universitas Muhammadiyah
Yogyakarta, Yogyakarta, Indonesia3
Email:
[email protected]*
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Article
Information |
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ABSTRACT |
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Received:
January 19, 2023 Revised:
January 31, 2023 Approved: February 18, 2023 Online: February 26, 2023 |
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Education in
Indonesia has long been trapped in a dichotomy between religious knowledge
and general science. As a result, it can lead to educational dualism at the
practical level which in turn will result in a decline in educational
outcomes. To unravel the split in knowledge between religious science and
general science, a multi- and interdisciplinary paradigm is needed in the
form of integrative-interconnective science. This paper aims to analyze the
implementation of the development of Islamic Religious Education curriculum
materials with an integrative-interconnective model in Muhammadiyah boarding
schools. The type of research chosen in this paper is qualitative research
with literature studies. The application of the integrative-interconnective
model in the Islamic Religious Education curriculum needs to pay attention to
three main principles, namely; hadarah al-nash, which serves as a cultural
buffer for religious texts, hadarah al-'Ilm (science and technology), and
hadarah al-falsafah (ethical-emancipatory culture). This gives the meaning
that all learning materials must be sourced from the Al-Qur'an, therefore the
Al-Qur'an must be the main reference in this matter. In addition, it must
also be supported by scientific facts that have been proven empirically, so
that its credibility can be recognized, and it needs to be supported by
principles that originate from conscience or intuition. If these three
principles can be implemented in learning materials, then it will be able to
create comprehensive learning and understanding. |
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Keywords |
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integrative-interconnective; Islamic Education Curriculum
Material Development; Curriculum Development Model |
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INTRODUCTION
This very important role must be continuously
supported and pursued because now the world of Islamic education is
experiencing a situation of gap between religious knowledge and general science
The phenomenon of this dichotomy can still be seen in
the implementation of education in Indonesia, formally the government organizes
education through the Ministry of Education and Culture or now known as the
Ministry of National Education. On the one hand the Ministry of National
Education claims to have complete administrative and managerial control over
education, but in practice the Ministry of Religion (and several other
ministries) manages the educational institutions under its auspices, namely
madrasah (from madrasah ibtidaiyah to aliyah) and PTAI. Thus, the government in
reality has implemented a dualism education system or a dichotomous education
system
Since Indonesia's independence until the reform era in
2009, the dichotomy in the education system in Indonesia has continued. This
dichotomy is still being held by a number of policy makers in the education
sector, with diverse backgrounds and motivations, ranging from policy politics
to operational technical aspects. Therefore, efforts to unify systems,
scientific paradigms, and operational techniques must continue to be made to
minimize dichotomies
The dichotomy between religious knowledge and general
science can lead to educational dualism at the practical level which in turn
will lead to a decline in educational outcomes. Unknowingly, educational
dualism has the effect of splitting people's knowledge which in turn can lead to
different assessments of the ideal education according to the educational
background pursued by each individual. If this is allowed to continue
continuously, it will be able to preserve the backwardness of the world of
education, especially Islamic education. Historical records show that
technological advances in the West were actually excavated from knowledge built
by Muslims who lived by never separating religious knowledge from general
knowledge
According to Amin Abdullah, the solution that can be
offered to dismantle the knowledge that is compartmentalized between religious
knowledge and general science requires a multi- and interdisciplinary paradigm
to develop and enrich scientific insights, as the concept offered is in the
form of integrative-interconnective scholarship
The discussion regarding this
integrative-interconnective discourse is getting louder and louder. Several
seminars and discussions have been conducted in an attempt to determine the
best formulation to move this integrative-interconnective study from paradigm
to real-world application. This idea was first put forward in an effort to
understand the complexity of the phenomena of human experience and life. Because
no scientific structure—the sciences of religion, social sciences, humanities,
or nature—can stand alone without collaboration between disciplines. These
disciplines must cooperate, depend on, and correct each other.
Learning
Islamic Education in schools really needs to be considered in order to minimize
the occurrence of dichotomies, some things that can be done are to improve the
quality of the system, one of the systems that can be improved is the learning
process. This is very much determined by the curriculum that will be taught.
Therefore, in this case it is necessary to prepare a PAI curriculum which is
also integrated with general and social sciences. The hope will create
integrative-interconnective learning. Moreover, the study aims to find out development of Islamic Religious Education curriculum materials with an
integrative-interconnective model in Muhammadiyah boarding schools
METHODS
This study uses a qualitative
method because it is seen from the source that comes from the literature. The
purpose of this literature research is to collect information in the form of
opinions, responses, information, concepts, and descriptions in order to
uncover problems that arise
The
data collection technique was carried out by tracing related references through
literary sources, whether in the form of books, encyclopedias, journals or
others
RESULTS
Definition of Integrative-Interconnective
Integrative-interconnective is an effort to bring
together religious sciences (Islam) and general sciences (science-technology
and social-humanities). As stated in PP no. 19 of 2005 concerning National
Education Standards, an integrative (integrated) learning model provides
holistic knowledge. Each subject group is applied holistically so that the
learning of each subject group affects students' understanding or appreciation
The integrative-interconnective paradigm initiated by
Amin Abdullah is an attempt to link 'Ulum ad-Din (Religious Knowledge: Islamic
religious sciences), al-Fikr al-Islamy (Islamic Thought: Islamic Thought), and
Dirasat Islamiyyah (Islamic Studies): Critical Islamic Studies). So according
to Azaki, based on this paradigmatic ijtihad Amin Abdullah is trying to unify
the three dimensions of scientific development, namely: hadharah al-nash
(religion), hadharah al-falsafah (philosophy), wa hadharah al-'ilm (science)
Based on this paradigmatic ijtihad, the three
scientific clusters can meet and have critical dialogue between the sciences
based on religious texts (naql, bayani; subjective) and the sciences based on
the accuracy of the mind in understanding the sociological-anthropological
reality of the development of religious life in this era. plurality of culture
and religion ('aql, burhani; objective) as well as sciences that are more in
touch with the depths of human conscience (qalb, 'irfani; intuitive;
appreciation of the intersubjective) into one unified whole. Thus, it can be
said that a scientific discipline is always dependent on other disciplines
The integrative-interconnective notion brings the
view that all knowledge that has been developed in many domains really is an
interrelated whole. As thematic learning and integrative-interconnective
learning are almost identical in elementary schools, the difference is that
thematic learning is only an explanation that each theme contains various kinds
of knowledge, while integrative-interconnective learning emphasizes that every
science cannot be separated from its values, especially values. -Islamic
religious values
Integrative-interconnective
emphasizes that every scientific structure, be it religious, social,
humanities, or natural cannot stand alone and requires cooperation, mutual
greeting, mutual correction, and interrelatedness
Amin
Abdullah is of the opinion that a good building between the three is in a
circular form, neither parallel nor linear. The
circular pattern is a way of thinking in which each discipline can recognize
its own limitations, shortcomings and weaknesses at once willing to
learn from other scientific traditions and be able to correct their own
deficiencies
In
the intellectual treasures of Islam, 3 cultures of Islamic religious thinking
or reasoning have been formed (al-'aql al-mukawwan), namely: al-'aql bayany
(textual-scriptual approach), al-'aql al-burhany (reasoning-rational approach),
and al-'aql al-'irfani (conscience approach). Of the three, Irfani's approach
has not been explored as much as the other two. Al-Jabiri, on the other hand,
believes that 'irfani's epistemology does not have to be included in the
evolution of Islamic thought
Al-Qur'an and sunnatullah are the sources of all
knowledge in integrative-interconnective knowledge, because Allah SWT created
the Al-Quran and the universe, this is as initiated by Amin Abdullah. This is
shown by the existence of sunnatullah verses known as kauniyah verses, and
kalamullah verses known as qauliyah verses. Therefore it is impossible for the two to contradict, if there
is something that seems to be contradicting between the two, this is because
there is an understanding that is still wrong and the truth needs to be sought
Amin
Abdullah's Integrative-Interconnective Paradigm
Amin
Abdullah stressed that there are still very clear differences between science
and religion, both of which appear to be separate and irreconcilable entities.
This integrative-interconnective paradigm specifically aims to reduce these
conflicts without interfering with each other in terms of material, research
methodology, truth criteria, the roles played by scientists and the
institutions that manage them
The
importance of reintegrating the epistemology of general science and religion
shows the need for communication and cooperation between general science and
religious science in the future. Prioritizing, developing, and maintaining
awareness and interconnection between various disciplines is urgently needed.
Efforts are needed for mutual engagement between the various social sciences,
humanities, and religion disciplines
Figure 1. Theoanthropocentric-Integralistic Scientific Spider Web
The spider web above shows that the connecting lines
between clusters appear in the form of wet or "ventilated" pores,
which shows the relationship between scientific fields based on the development
of the "spider web" metaphor above. The most interesting aspect of
Amin Abdullah's spider web metaphor is his creative imagination in simplifying
something complicated and difficult
There are three scientific areas that need to be
considered when implementing integrative-interconnective, namely: hadarah
al-Nash, hadara al-'Ilm, and hadarah al-Falsafah. Hadarah al-nash as a cultural
support for Bayani texts can no longer isolate himself from hadara al-'Ilm
which gave birth to empirical sciences (science and technology) and hadarah
al-falsafah which gave birth to rational sciences (philosophy and culture) and
vice versa . If it is not led by hadarah al-Falsafah,
hadarah al-'Ilm (cultural science), especially the empirical sciences that
produce science and technology, will not have a character that is in favor of
human existence and the environment
Hadarah al-Nash (text-based religious culture) combined with hadarah
al-'Ilm without knowledge of contemporary humanities is just as detrimental,
because if not careful it can lead to radicalism
It
can be said that Amin Abdullah's integrative-interconnective Spider Web concept
was inspired by the holy Qur'an. In a real sense, the Qur'an is a concrete
example of an integrative-interconnective scientific paradigm. All sources of
knowledge are included and interconnected thoroughly in the Qur'an. Every verse
information conveyed in it contains philosophical, ethical, strategic, historical,
and methodological values. The existence of munasabah, letter by letter, verse
by verse, even letter-by-word closing, shows that the Qur'an as a whole is a
coherent "scientific" structure in which many values, techniques, and
strategies have been incorporated. That is the importance of understanding the
verses of the Koran comprehensively
The
Integrative-Interconnective Model in the Development of Islamic Education
Curriculum Materials
The curriculum syllabus in Muhammadiyah Islamic
boarding schools at the high school level is divided into three parts, namely
the compulsory curriculum, the specialization curriculum, and the excellence
curriculum. a) The compulsory curriculum includes the subjects of Al-Qur'an,
Hadith, Science of Tawheed/ Aqaid, Akhlaq, Fiqh-HPT, Date of hadharah
Islamiyah, Kemuhammadiyahan/Keaisiyahan, Arabic, English. b) The specialization
curriculum includes the subjects of interpretation-the science of
interpretation, hadith-science of hadith, jurisprudence and manhaj tarjih,
theology of kalam, morals-tasawwuf, Arabic. c) The curriculum of excellence
includes the subjects of astronomy and astronomy, leadership, education, and
entrepreneurship
The
implementation of the integrative-interconnective model is carried out by
combining or bringing together material by paying attention to three aspects,
namely hadarah al-nash as a buffer for the culture of religious texts, hadarah
al-'Ilm (science and technology), and hadarah al-falsafah (ethical-emancipatory
culture). By bringing these three aspects together, it is hoped that it can
produce a more comprehensive understanding for students of a material, because
it tries to bring together religious texts, scientific discoveries and also
ethical values that are in favor of humans and the environment
As an
example, the following are SK-KD Fiqh High School class IV/X Even Semester, the
subject matter is about Riba, banks and insurance: The learning model is by
means of students: a)Observing the differences between
conventional and Islamic banks, b) Describes the elements of usury in banks
and insurance, c)Identify
elements of bank and insurance riba, d) Dig up information from hand outs
(teaching materials prepared by teachers), e) Make examples of posters to stay
away from usury, f)Presenting
invitation posters to stay away from usury
In
the Fiqh Material for High School Class IV/X Even Semester, there is material
that discusses the subject of Riba. To integrate and interconnect the material
above, it is necessary to present texts or texts that discuss usury, which is
in accordance with the hadarah al-nash principle which emphasizes texts or
texts. The verses of the Qur'an discussing Riba are found in QS. Al-Baqarah:
275;
وَاَحَلَّ Allah الۡبَيۡعَ وَحَرَّمَ
الرِّبٰوا
“Allah SWT has justified buying and selling and
forbidding usury.”
The
verse above provides an explanation that buying and selling is not the same as
usury, Allah SWT has said emphatically that buying and selling is halal while
usury is haram, this is because the substance of the two is different. Buying
and selling is a transaction that benefits both parties, while riba harms one
of the parties. The profit of buying and selling is obtained from human work,
while usury is obtained from non-human money, the first requires human
activity, while the second is without human activity. It contains the
possibility of profit and loss in buying and selling, depending on the
cleverness of management, in this case market conditions and situations also
determine it, while riba guarantees profits for those who lend, and does not
contain losses and is not too determined by market conditions.
Someone who practices usury means that that person
does not believe in Allah and His promises, until Allah SWT announces with
threats of war for people who still practice usury. Of course
the war in question is difficult to imagine, many understand that the
awesomeness of the war is meant not in the war, but in the threat
فَاِنْ لَّمۡ تَفۡعَلُوۡا
فَاۡذَنُوۡا بِحَرۡبٍ مِّنَ Allah وَرَسُوۡلِه
"So if
you don't do (leave the rest of usury), then know that Allah and His Messenger
will fight you."
From
the explanation above, it can be understood that the Koran clearly prohibits
the practice of usury. Furthermore, it is also necessary to present usury
material to students with the hadarah al-falsafah principle, which is based on
the point of view of values, ethics, or norms that apply in life. Judging from
the norm of prohibiting usury, usury can be burdensome for borrowers. The
prohibition of usury in Islam is also based on moral and humanitarian
considerations, because the essence of the prohibition of usury is the
elimination of all forms of economic practices that give rise to tyranny and
injustice. Meanwhile, usury is essentially an additional coercion of an
impoverished debtor, who should be helped, not the other way around, namely by
being exploited
Furthermore,
for the aspect of hadarah al-'ilm, namely by referring to scientific
discoveries from the practice of usury. Usury can have a negative impact on the
economy including: first, since its introduction in 1930, the ribawi economic
system has contributed to various financial crises; secondly, an usury-based economy can result in an increasingly visible
gap between the rich and the poor in terms of global economic growth; third,
investment is also affected by interest rates, the higher the interest rate,
the lower the investment. Falling investment will have an impact on production
which will also decrease and will increase the unemployment rate; Fourth,
interest rates will also cause inflation
Discussion
related to insurance can be presented first. The concept of shared
responsibility and family obligations is seen in 'aqilah. In the event of a
family member's murder, blood money (diyat) paid by the 'aqilah or the killer,
or the next of kin, will be given to the victim's heirs. 'Aqilah raised funds
for the families of the victims who were killed, and on condition that this
murder was carried out by accident
On
the principle of hadharah al-nas, namely by being linked to the hadith of the
Prophet in one case regarding this 'aqilah, the Prophet Muhammad once said as
narrated by Abu Hurairah ra, as follows;
عَنْ اَبِي هُرَيْرَةَ رَضِيَ الله عَنْهُ قال : اِقْتَلَتْ اِمْرَأَتَانِ مِنْ هُزَيْلٍ فَرَمَتْ
اِحْدَاهُمَا الْاُخْرَى بِحَجَرٍ فَقَتَلَتْهَا وَمَا فِي بَطْنِهَا
فَاخْتَصَمُوا إِلَى النَّبِي ص م , فَقَضَى أَنَّ دِيَةً جَنِيْنِهَا غُرَّةٌ
أَوْوَلِيْدَةٌ وَقَضَى دِيَةً الْمَرْأَةِ عَلَى عَاقِلَتِهَا
From
Abu Hurairah ra: "There were two women from the Huzail tribe,then
one of the women threw a stone at another woman resulting in the death of the
woman and the fetus she was carrying. The heirs of the deceased woman
complained about the incident to the Prophet Muhammad, so the Prophet decided
that compensation for the killing of the fetus was to free a male or female
slave. And compensation for the death of the woman with blood money (diyat)
paid by her aqilah (relatives of the male parents).' (Narrated by Bukhari)
The
implementation of this 'aqilah was recognized by the Islamic community during
the time of the Prophet Muhammad SAW, and was part of Islamic law. There was a
chance that someone would accidentally kill someone else. The person's family
then collects money to be used as financial rewards to the victim's heirs, so
as to resolve the accident problem between families. The definition of 'aqilah
is an accidental event or mistake that results in the death of a person, and
the other person ('aqilah) bears the burden of compensation for the heirs of
the victim
Sharia insurance is different from conventional
insurance. The MUI National Sharia Council describes sharia insurance as an
effort among many people/parties to look after and help one another through
investment in the form of assets or tabarru' which provides a return pattern
for facing certain risks through a syari'ah contract (MUI DSN Fatwa No. 21
/DSNMUI/X/2001 concerning General Guidelines for Sharia Insurance). According
to the DSN MUI fatwa, the main purpose of Islamic insurance is to help other
Islamic insurance members and does not have a commercial purpose
While conventional insurance is the basic concept of
buying and selling between participants and companies. This is clearly seen
from the meaning of insurance as a whole, namely "guarantee". The
word "insurance" is actually "coverage" in the Big
Indonesian Dictionary. According to Law Number 2 of 1992 concerning Insurance
Business, the notion that insurance is an agreement between two or more parties
with the insurer guaranteeing himself to the insured by receiving insurance
premiums to compensate for projected losses, damages and losses
Based on the
principle of hadharah al-falsafah, sharia insurance is much more humane and
upholds ethics towards fellow human beings
Another example of the implementation of the
integrative-interconnective model can also be seen in the material for Class
VI/XII Odd Semester SMA Morals, where there is subject matter about Nifaq and
Hard Heart (Grumpy). The learning model is by means of students: a) Observing
videos related to nifaq and hard-hearted (angry), b) Responding to videos about
nifaq and hard-hearted (angry), c) Searching for data about nifaq and
hard-hearted (angry) from various sources including print and electronic media,
d) Making concept maps about nifaq and hard-hearted (angry), e) Presenting the
conclusions of nifaq and hard-hearted material
In the Odd Semester Class VI/XII High School Morals
material, there is material that discusses Nifaq and Hard-Hearted (Grumpy)
material. In order to integrate and interconnect the material above, it is
first necessary to present a text or text that discusses this material. As the
principle of hadarah al-nash emphasizes the text or texts. Al-Qur'an verses
that discuss the relationship between Nifaq and Hard-Heart (Anger) are found in
QS At-Taubah: 67;
اِنَّ الْمُنٰفِقِيْنَ هُمُ الْفٰسِقُوْنَ
"Surely the hypocrites are the wicked." (QS
At-Tauba: 67).
CONCLUSION
This part consists of two The goal of integrative-interconnective science is an
effort to unite general knowledge with religious (Islamic) knowledge. This
integrative-interconnective concept offers a perspective that all science that
has developed in various fields is truly a unit that is connected to one
another. The Qur'an or kalamullah and the universe (natural law) or sunnatullah
are the source of all knowledge, according to Amin Abdullah's
integrative-interconnective paradigm. All information obtained from the Qur'an
and Sunnah are basically interrelated and support one another. The three main
basic principles are hadarah al-nash, which serves as a buffer for the culture
of religious texts, hadarah al-'Ilm (science and technology),
The development of PAI curriculum materials with this
integrative-interconnective model provides meaning, first, that all learning
materials should all originate from the Koran, therefore the Koran must be the
main reference in this regard. Second, the learning material must also be
supported by scientific facts that have been proven empirically, so that their
credibility can be recognized. Third, learning materials must pay attention to
intuition or the role of the depth of conscience. If these three principles can
be implemented in learning materials, they will be able to create comprehensive
learning and understanding.
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