Transdisciplinarity in Islamic Education

Analysis: Journal of Islamic Studies

P-ISSN 2088-9046, E-ISSN 2502-3969
http://ejournal.radenintan.ac.id/index.php/analysi
s DOI:
http://dx.doi.org/10.24042/ajsk.v17i2.1951
Volume 19. No. 2 of 2019, p. 69-92

Transdisciplinarity in Islamic Education

Purniadi Putra
Sultan Muhammad Syafiuddin Sambas Institute of Islamic Studies in Kalimantan
baratusupurniadi@yahoo.com

Abstract: Human as mysterious creatures cannot only be approached by

a scientific discipline, they must be understood in an
interdisciplinary manner. In writing this journal explaining
the possibility of Islamic education has a transdisciplinary
meaning to eliminate the separation between general
science and the science of religion and all the knowledge
developed is related to one another. The method used is the
method of discourse analysis and content. The way in which
a number of literatures is discussed and analyzed is based
on the direction and purpose of the transdisciplinary
concept. The results of the discussion in the context of the
transdisciplinary Islamic education curriculum must be
developed to be holistic in nature that can cover a variety of
problems inherent in humans and their development. The
ability to achieve it in transdisciplinary Islamic education is
the ability to see the world as a value system, each of which
has different tasks and functions but is still interconnected.
This interconnection connection system must be placed in
the framework of faith and noble character.
Abstract: Humans as mysterious creatures cannot if only approached by
one scientific discipline, it must be understood
interdisciplinary. In writing this journal explains the
possibility of Islamic education has a transdisciplinary
meaning to eliminate the separation between the sciences
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Purniadi Putra

general knowledge with theology and all the knowledge

developed are related to one another. The method used is
the method of discourse and content analysis. The manner
in which a number of literatures are discussed and analyzed
is based on the direction and purpose of the
transdisciplinary concept. The results of the discussion in
the context of the Islamic education transdisciplinary
curriculum must be developed must be holistic in nature
which can cover a variety of problems inherent in humans
and their development. The ability to achieve it in
transdisciplinary Islamic education is the ability to see the
world as a value system, each of which has different duties
and functions but is still interconnected. This
interconnection connection system must be placed within
the framework of faith and noble character.
Keywords: Transdisciplinary, Concept, Education, Islamic Education

A. preliminary
Islamic education with its various characteristics that are full
of dynamics cannot be separated from the problems that surround it,
ranging from the problems of the system being developed, the
dichotomy of science, curriculum, to the expected output orientation
of HR (Human Resources). These problems become chronic problems
that should be able to find solutions as quickly and as quickly as
possible. During this time when connected with scientific disciplines
that are developed, there is an assumption that Islamic education is
identical with the religious sciences alone. Whereas in fact, Islamic
education teaches and develops various disciplines in total. Islamic
education should not only be limited to instilling a spirit of ritual in
undergoing various dynamics of life,
Scientific problems on the one hand explain a particular
scientific discipline, therefore a science can be viewed / examined
based on a particular perspective, but on the other hand to be able to
see in a complete, paradigmatic and comprehensive manner a
scientific concept requires analysis from various perspectives.
Understanding an issue is not enough just to approach one discipline

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 Transdisciplinarity in Islamic Education

certain knowledge, but also must involve various disciplines /

interdisciplinary sciences in synergy (transdisciplinary synergy).
Thus, the problems that have befallen the world of Islamic education
must be approached, understood and explored with a transdisciplinary
approach in order to obtain a paradigmatic and comprehensive view
as well. This is what is meant by transdisciplinary Islamic education.
In order to synergize transdisciplinary Islamic education, a
curriculum system that is also transdisciplinary, cross-border and
holistic is needed. This can be used as an alternative answer to the
overlapping problems caused by the unsynchronization between
theory and community needs. The curriculum must at least be
developed from a variety of scientific perspectives and originate from
the complex realities of community life, which tend to be uncertain
and change rapidly. Therefore, this article seeks to formulate a
transdisciplinary Islamic education. Islamic education
This "model" besides involving various scientific disciplines is also
oriented to the development of human resources who are ready to face
the challenges of a changing and complex era. Thus, a holistic
curriculum and analysis with a paradigmatic character become a
necessity when implementing the 'model' of transdisciplinary Islamic
education. The approach used to discuss the above problem is
discourse analysis. The discussion is carried out by analyzing the
sources and ideological values of Islamic education both
theologically, philosophically, sociologically and anthropologically.
In the problem of education many diverse disciplines that
affect every system. Educational activities are carried out by
specialists in various fields of education. The development of
fragmented education issues makes the current education system
compartmentalized. In anticipating this issue, an approach is needed,
and the appropriate approach is a transdisciplinary approach, because
the production of knowledge is a social process that is disseminated
globally and locally through various forms and places, in the future
there will be a reconfiguration of knowledge. .
Thus, in the face of various problems of life in the universe,
there is not enough academic community

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prepared with just one discipline based on its logic alone, but needed
a transdisciplinary orientation through interpenetration between ratio,
emotion, intuition and creative talent. This does not mean that the
only discipline does not need to be deepened intensively, but rather
the depth of the intensity and the eccentivity of the science seeks out
the various functions of its relation to the various dimensions of life,
so as to realize knowledge that breaks through. The development of
world civilization which is increasingly global now makes the
complexity of the problem so that all the problems that exist are not
possible to be solved by just one discipline but requires multiple
disciplines to solve it.
In solving educational problems if we only use
monodiscipline, we will face various weaknesses that arise where we
only understand the discipline without understanding other disciplines
that can be utilized to complement the disciplines that we understand.
The current academic world is characterized by the existence of
separate disciplines. Integration is therefore the key word needed to
increase understanding.
Efforts to overcome global problems that are multi-sectoral
require a transdisciplinary approach. The transdisciplinary approach
as an intellectual space is a place where these issues are discussed so
that various problems can be analyzed and implemented.
Based on the explanation above, this journal will discuss
about studying and analyzing transdisciplinarity in Islamic education.

B. Transdisciplinarity
Transdisciplinarity ( transdisciplinarity) and / or
transdisciplinary (transdisciplinary) is a term used in the scientific
world as a multiperspective approach. Other terms based on the word
"discipline" are "multidisciplinary" and "interdisciplinary". If
multidisciplinary assumes a discussion of a theme through an
approach and perspective on their respective fields of study

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 Transdisciplinarity in Islamic Education

autonomous, then interdisciplinary in the context of education tries to

integrate the theme of discussion into several subjects.
The transdisciplinary approach (transdisciplinary approach)
looks more at a theme theme not only from the perspective of the
subject, but also considers the current context and needs of students
based on their talents and interests. Thus, transdisciplinary approach
in the context of learning requires exceptional teacher skills and
creativity to view and teach a subject / material / subject based on
themes, concepts, as well as skills that are appropriate to real life and
student interest in pushing the values of goodness towards definite
and responsible virtues
Interdisciplinary research strategies to create a holistic
approach. In the International Symposium on transdisciplinarity
organized by UNESCO2, several experts define that
"transdisciplinarity is an integrated concept and practice of
knowledge, to deal with important issues based on certain procedures
integrally.
The concept of discipline is closely related to two problems,
that is, a person's lack of understanding of the language used by the
discipline itself, the second possibility is the understanding that the
language used by that discipline agrees to treat the discipline with a
different science ". In simple terms transdiscilinary is a process
characterized by the integration of efforts from various disciplines
(multy-disciplines) to understand an issue or problem.3
The transdisciplinary movement was officially launched
through a declaration, in 1994, when the first transdisciplinary
congress was held at Convenco da Arrabida, Portugal. Charter /
charter

1Asan Sofyan, "The Transdisciplinary Approach As An Alternative In Solving Educational Problems," ttp:

//andiaccank.blogspot.com/2011/10/ approach-transdisciplinary as. html, 2011, (24-March-2016).

2UNESCO. 1998. "Transdisciplinarity: Stimulating Synergies, Integrating Knowledge" [Online].

Available:
http://unesdoc.unesco.org/images/0011/001146/114694eo.pdf [November 12,
2011], p. 24 nd
3UNESCO. 1998. "Transdisciplinarity: Stimulating Synergies, Integrating Knowledge [Online].
Available:
http://unesdoc.unesco.org/images/0011/001146/114694eo.Pdf. (March 23,
2016) Pg. 31

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written in eight languages (English, French, Portuguese, Spanish,

Romanian, Italian, Arabic, and Turkish) containing preamble, 14
articles and one final article being the "fundamental principles"
foundation for the development of vision, scope, research, education,
morals and the workings of transdisciplinary societies. Preamble
contains six statements about the world of science, the life of the
world community, the development of technology that gave birth to
inequalities and the inability to solve various human problems. The
fourteen articles which were formulated include issues relating to
reality, transdisciplinary position to existing scientific disciplines,
scientific objectivity and definition, philosophy, religion and myth,
culture, education, economics, ethics, and scientific tolerance.4
In explaining the principle of educational transdisciplinarity,
it is argued that transdisciplinary / transdisciplinary education is still
based on disciplinary education but not in the traditional sense of
education. Transdisciplinary education has the view that the interests
of humanity are the main interests and not the interests of scientific
disciplines. The discipline of science must not be a limiting box for a
person's way of thinking, behaving and acting; the disciplines taught
must be open and the truth taught is always developing. This
emphasis on the human aspect is not new in education but the
dominance of the mastery of "scholastic knowledge" which dominates
the concern for the human element.
It is a necessity that subjects as well as educational objects
cannot be separated from humans. Likewise transdisciplinarity in
education, the meaning explored and developed is oriented towards
the development of sustainable human resources. Therefore, with this
transdisciplinary approach, education can be an alternative to solving
scientific deadlock through a process of improvement and adaptation
to the interdisciplinary disciplines that are developed.

4 Said Hamid Hasan, "'Transdisciplinarity in Education with Special Reference to the Curriculum'" (Seminar on

Transdisciplinarity, Jakarta State University, 29 October 2007., nd).

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 Transdisciplinarity in Islamic Education

The tradition of developing science in Islamic societies

generally often dichotomizes between religious sciences and general
science. Though the knowledge is only a tool to get an understanding
of how to use a useful and dignified life. As Seyyed Hossein Nasr
stated in Azra5, that various branches of knowledge or forms of
knowledge are seen from the perspective of Islam in the end is one,
because in Islam there is no known essential separation between
"religious science with general / profane knowledge". Although the
various sciences and intellectual perspectives developed in Islam have
a hierarchy, in the end the hierarchies end in the same sea which is the
knowledge of "the Most Single".
This is the main reason contemporary Muslim scientists try to
integrate the sciences developed by other civilizations into the schema
of the Islamic hierarchy of knowledge. Basically single /
monotheistic. In this connection the concept of science in the tradition
of Islamic education is oriented to the faith in Allah SWT as a source
of knowledge, so as to be able to form individuals who are pious and
pious personally and socially, without having to sort out specific
knowledge.
The purpose of developing transdisciplinarity is not to form a
new scientific discipline, but rather an approach to build the
paradigms and understandings needed to solve scientific problems
with cross-disciplinary processes from various different perspectives
in the dynamics of an evolving civilization. By looking at the
concepts of science above, Islamic education affirms the
characteristics of the sciences developed, namely: first, the emphasis
on the search for knowledge, mastery and development on the basis of
worship to Allah SWT, as a process that is continuous and lasts a
lifetime (life long education ). Second, the emphasis on moral values.
In this context the values of honesty, tawadlu 'attitude, respect
for the source of knowledge and so on are important principles that
need to be upheld by every claimant of knowledge.

5 Azyumardi Azra, Islamic Education: Tradition and Modernization Towards the New Millennium (Jakarta: Logos Discourse of
Science, 1999), p.xii.

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Third, recognition of one's potential and ability to develop in a

personality. This shows that each claimant of knowledge is seen as a
creature of God that needs to be respected and respected, so that its
potentials can be actualized as well as possible. Fourth, the practice of
science is placed on the basis of responsibility to God and humanity.
This means that knowledge is not only to be known and developed,
but at the same time to be practiced in everyday life
At the very least, a number of the characteristics of Islamic
education above can show how necessary the cultural
transinternalisation in the education process. It is part of the routine of
daily life in answering various problems caused by among others the
loss of attention to the ethical values of education graduates. Manners
and courtesy in society began to fade and no more borders.
Everything becomes completely overlapping. Good living
arrangements in social, economic, political and cultural relations are
all tangent and overlapping. Individualist attitude leads to the
arrogance of one's behavior without caring about the social
environment. The human nature of humanity is distorted into
individual egoism and blind group sentiment.
To bridge the above problems, Islamic education offers
principles of trans-internalization by placing religion as an absolute
norm in providing its ethical and spiritual foundation. Therefore,
mastery of science and other sources of knowledge however requires
a moral and spiritual foundation when actualized to the community.
Without this foundation / guideline, it will bring up various
negative consequences / impacts that make human beings further
from their own human values. Science is developed, if at all without
guidance
6 Ibid., P.10.

7 Imam Mawardi, "'Transinternalisation of Islamic Education Culture: Building Social Ethical Values in Community

Development,'" Hunafa Journal of Islamic Studies STAIN Palu Vol. 8, no. 1 (June 2011): p. 30.

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 Transdisciplinarity in Islamic Education

moral-spiritual will actually bring harm to human life and the

universe.
Humans become increasingly alienated by the moral potential
that exists in him and his activities become empty of spiritual values /
divinity. In this sense, Islamic education is closely related to human
resources (HR). Thus in developing superior and competent human
resources education should produce graduates who excel in
spirituality and personality as well as competent in science and skills.
According to Hadari Nawawi (1994) HR is a power that
comes from humans, in the form of power, strength or energy. Human
resources have two characteristics, namely: 1) personal in the form of
knowledge, feelings and skills, 2) interpersonal, namely the
relationship between humans and their environment. Emil Salim
stated that what is meant by HR is the power of human thought or
creativity which is stored and cannot be known with certainty its
capacity. He added that HR can be interpreted as the value of one's
behavior in taking responsibility for all his actions, both in personal
life and in the life of family, community and nation. Thus the quality
of human resources is determined by human mental attitude.8
Improving the quality of human resources, according to Azra9
can be implemented in harmony with the prophetic vision and mission
of the Prophet, namely to educate people, lead them to the path of
God and teach them to establish a just, healthy, harmonious,
materially and spiritually prosperous society. This is hinted at in QS
Saba [34]: 28

ُ َ ْ َ َ َ ْ ِ ‫س شي ِذ‬ ً ‫ا‬ ‫َما َأ ْ َس ِإ‬

‫ك ث ر ي ع ل مو‬ ‫ف ة ِلل‬ ‫و ر‬
‫ك‬ ‫َب ً ار ي‬ ‫ْل َنا َّال‬
‫َن‬ ‫ا‬
َ‫َّل‬
‫س‬ ‫ال ان َأن‬ َ ً ‫اان كا‬ ‫ك‬
‫و‬ ‫را ون‬

ٰ
‫ل‬

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 8 T. Z Djaafar, Non-Normal Education and Enhancement of Human Resources in Development (Padang: FIP UNP, 2001), p.2

9 HM Arifin, Islamic Education: A Theoretical and Practical Review Based on Interdisciplinary Approaches. (Jakarta: Bumi Aksara,

1993), p.55.

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"And we do not send, but to humanity as a whole, as bearers

of good news and as warners"
As an educator and at the same time an Apostle, the first
mission of the Prophet Muhammad in improving human resources
was to instill the true creed, that is, the belief in monotheism to force
God. In this monotheistic framework, the expected human resources
are human beings who have a balanced quality: faithful,
knowledgeable (knowledgeable) and charity; physically and
physically capable; emotionally and rationally quality, or have a high
IQ, EQ and SQ. According to Azra10, a crisis in the quality of human
resources occurs when humans no longer consider and care about
harmony.
The second mission is to build a socio-political society that is
reflected in the Medina Charter and also build a tradition of Islamic
education with mosque functions, not only as a place to pray, but also
to carry out education in the broadest sense. In order to improve the
quality of human resources of Muslims at that time he did it by giving
an example / uswah. Thus, improving the quality of human resources
is an area of work on Islamic education. The field was formulated in
the objectives of Islamic education.
Mujib and Mudzakir11 said that the goals of Islamic
education must be oriented to the nature of education, which includes
several aspects: (1) the goals and tasks of human life. After all
humans are created by carrying out certain tasks and responsibilities
for life. The purpose of being created by humans is only to serve
Allah SWT. An indication of his duties in the form of worship (as abd
God), as contained in the Koran surah Al-an'am [6]: 162.
َ ‫َوُ نس ِكي َو َمح َياي و َم َما ِتي ِ ا َِلِل‬
‫ر ِِّب ا‬ ‫ِتي‬

‫ْل َعا َ َِلي َن قل ِإ ان صال‬

Say: Verily my prayer, my worship, my life and my death are
only for Allah, Lord of the worlds.

10 Azyumardi Azra, Islamic Education: Tradition and Modernization Towards a New Millennium, p56.

11 Abdul Mujib and Jusuf Mudzakkir, Islamic Education (Jakarta: Kencana, 2008), pp.71-72.

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 Transdisciplinarity in Islamic Education

Paying attention to basic human nature, namely the concept of

humans as unique creatures that have some innate potential, such as
nature, talents, interests, traits and character, (3) The existence of
community demands, both in the form of preservation of cultural
values and fulfillment of the demands of his life's needs in
anticipating the development of the modern world, (4) the ideal
dimensions of Islamic life which contain the value of balance and
harmony between worldly and ukhrawi's needs.
The quality of human resources involves many aspects,
namely aspects; attitude, mentality, behavior, ability, intelligence,
religion, law and health12. All aspects are basically transformed into
two potentials that are each owned by each individual, namely
physical and spiritual. Ideally, the physical aspect is always guided by
a spirit that acts as a motivating factor that arises from within humans.
To achieve quality human resources, the most important effort is to
improve the potential of human beings themselves. This shows that
obedience to self is the goal of implementing Islamic education.
Islamic education system in order to realize quality human
resources, must orient themselves to answer all challenges that arise
along with the times by by criticizing such a development of society.
Meeting these needs can be overcome by reorienting the Islamic
education curriculum, where learning in various scientific disciplines
(transdisciplinary) must be aligned with values and bound by
spirituality, not only in terms of mere knowledge development.
The core of education is contained in the curriculum it is
developing. Means the curriculum is the heart of education. The
curriculum is important because it can determine in what direction
education will be determined. Some curriculum concepts lead to the
understanding that the curriculum is not limited to a number of
subjects, but includes all learning experiences (learning experiences)
experienced by students and

12 T. Z Djaafar, Non-Normal Education and Enhancement of Human Resources in Development, p.2

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influences his personal development.13 Therefore, the curriculum

must be developed holistically, which is built with the whole system
as a unity of objectives, content, methods and evaluation.
Aspects of one another also continuously complement each
other. This systemic continuity, as described by Miller14, can be
developed into three aspects of holistic education, namely balance,
inclusion, and connection to the relationship of developing emotional,
physical, aesthetic and spiritual potential in humans.
The principle values of developing a holistic curriculum can
be seen from its characteristics, namely:
1. Oriented to spiritual development. Every learning process and
practice reflects the value of faith and monotheism
2. Learning is directed so that students realize their uniqueness
with all its potential
3. Learning not only develops analytical / linear thinking but is
also intuitive
4. Learning is obliged to foster the potential of multiple /
complex intelligence
5. Learning is obliged to make students aware of their
connection with the community, so that they do not neglect
tradition, culture, cooperation, human relations and fulfillment
of appropriate needs
6. Learning is obliged to invite students to realize their
connection with nature, so as to have an ecological awareness
7. The curriculum is obliged to pay attention to the relationship
between various subjects at a transdisciplinary level, so that it
can give meaning to students

13 Susilana and et al, Curriculum and Learning (Bandung: UPI FIP Kutekpen Department, 2006), p.2.

14 Jhon P Miller, The Holistic Curriculum. (Toronto: OISE Press, 1996), p.3

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 Transdisciplinarity in Islamic Education

8. Learning is obliged to bring students to the balance between

individual and group learning, between content and process,
between knowledge and imagination, between rational and
intuition, between quantitative and qualitative.
9. Learning is something that grows and seeks to find and
expand horizons; and
10. Learning is a creative and artistic process.15
The holistic curriculum seeks to address the problems that
exist in education, especially matters relating to the current needs of
society which tend to be complex and uncertain. This social problem
requires curriculum development based on transdisciplinary science.
The study of Content Standards and Competency Standards for
Graduates (SKL) developed by the transdisciplinary curriculum at
least provides opportunities for the existence of each discipline and
not merely reflects one discipline. Likewise the abilities formulated in
the SKL are the abilities that are required and desired by various
scientific disciplines which are then summarized thematically. A
transdisciplinary curriculum aimed at building human resources and
producing students who are broad-minded, open, and capable,
Various philosophical typologies and theoretical approaches
in the development of the curriculum, is not a comparison which is
the best to be used, but rather the substance of the study in accordance
with the expected educational goals. Thus, curriculum development
must be developed holistically or thoroughly to be able to develop the
potential of high quality human resources, both scientifically and
personally and the quality of social life through a good and quality
Islamic education system.

15Qomari. 2010. Holistic Education: Growing Spirituality, [Online].

Available: http://www.semipalar.net/artikel [March 12, 2016]. h. 2

16 Said Hamid Hasan, "'Transdisciplinarity in Education with Special Reference to the Curriculum.'"

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C. The role of transdisciplinary in solving educational problems

The last hundred years of education experts have talked about
an approach called the integrated curriculum. And in the last hundred
years we have also found three important approaches in the process of
curriculum interruption, namely multidisciplinary, interdisciplinary,
and the most up to date is transdisciplinary. If multidisciplinary
assumes a discussion of a theme of discussion with the approach and
point of view of each field of study, then interdisciplinary tries to
integrate the theme of the subject into several subjects. Whereas the
transdisciplinary approach looks more at a subject matter not only
from the perspective of the subject, but also considers the current
context and needs of students based on their talents and interests.
Transdisciplinary approach requires exceptional teacher skills
and creativity to view and teach a subject based on themes, concepts,
as well as skills that are appropriate to real life and students' interests
in pushing the values of goodness toward certainty and responsibility.
Transdisciplinary is not a discipline but an approach, a process to
expand knowledge by integrating and transforming different
perspectives, (Massimiliano Lattanzi, 1998) ". Based on this opinion,
the aim of the transdisciplinary approach is to develop the views
needed to explore new meanings and a synergy.
Transdiscipline has the benefit of not only being used to deal
with complex problems, but also to see new problems that arise as a
result of in-depth analysis of the interdisciplinary process.

D. Trandisciplinary Phenomenon in Higher Education

The trisciplinary phenomenon in educational issues has
greatly influenced the development of educational innovation in
Indonesia, especially in the field of curriculum, technically it has
begun to be implemented in Indonesia, namely by launching a model

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 Transdisciplinarity in Islamic Education

character based education. In the title of research on the Effect of

Transdisciplinary Learning Models on Student Character in
International Primary Schools Based on International Baccalaureate.
The results of preliminary observations illustrate that the
development of learning innovations embodied in curriculum models
and designs is still not ideal and relevant. As a result, the concept of
curriculum from strengthening, enriching, developing, expanding,
deepening, through adaptation or adoption of education standards
both from domestic and abroad, is unclear.17
For this reason, a learning model is needed that shows the
clarity of concepts in the formation of student character. Learning
models that are considered to be able to shape the character of
students developed in international elementary schools based on
International Baccalaureate (IB), namely the Trandisciplinary or
transdisciplinary learning models. Why should the transdisciplinary
model, IB said that "Trisciplinary Focus on issues across learning
areas, between them and beyond them, for the emergency of new and
broader perspectives and for deeper understanding of the
interrelatedness of complex issues." At IB, this model consists of 6
(six) basic themes that contain meaningful issues of life and offer.
Keenam tema ini merupakan signifikansi global yang
menciptakan sebuah kerangka kerja transdisciplinary yang
memungkinkan siswa untuk meningkatkan melampaui batas-batas
pembelajaran dalam wilayah subjek. Pengembangan model
transdisiplin didasarkan pada filosofis yang “committed to structured,
purposeful inquiry as the leading vehicle for learning”. Khusus untuk
program pendidikan dasar atau dalam program IB dikenal dengan
program PYP (Primary Years Programme) ini menjadi kajian yang
tentu sangat menarik dan penting, mengingat sesuai dengan arahan
pemerintah melalui kementerian pendidikan nasional tentang
pembentukan karakter perlu dilakukan sejak usia dini. Ini sesuai
dengan yang diharapkan pemerintah, karena program PYP yang ada

17 Cucun Sunaengsih, "The Effect of the Transdisciplinary Learning Model on Student Character in International Primary
Schools Based on International Baccalaureate," Mimbar Elementary School Vol.2, no. 2 (2015): 171.

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pada IB merupakan program berstandar internasional dalam arti yang

sesungguhnya, karena dalam program ini selain menerapkan pelajaran
Bahasa Inggris sebagai satu dari mata pelajarannya, Bahasa Ibu,
dalam hal ini Bahasa Indonesia- bila diterapkan di Indonesia, masih
harus dipakai. Anak didik harus tetap dikenalkan dengan budaya lokal
dan harus tetap diajak berpikir tentang apa yang ada di sekitar
lokalnya. Namun pada saat bersamaan, program ini membuat anak
didik untuk berpikir secara internasional dengan cara mengajak
mereka untuk peduli akan situasi yang ada di dunia luar (Act locally,
think globally). Juga dengan cara mengajarkan kepada anak didik
adanya perbedaan di antara sesama, dan dengan cara menerapkan
profil-profil manusia yang mengarah ke dalam kehidupan yang lebih
baik.
Fenomena trandisipliner di dalam permasalahan pendidkan
dalam judul integrasi ilmu alam (sains) dan agama berbasis kurikulum
grass roots di perguruan tinggi islam dari berbagai kecapan yang
harus dimiliki mahasiswa khususnya sebagai pelaku (subjek)
transformator nilai-nilai (values) dan memiliki kemampuan life skill
yang unggul akhir-akhir ini mengalami krisis antara apa yang
diharapkan dengan kenyataan di lapangan. Kenyataan tersebut terkait
dengan mutu PT di negeri ini. Departemen Pendidikan Nasional
(2006: 61) mengungkapkan bahwa:18
Indonesia sesudah 61 tahun merdeka ironisnya mutu
pendidikan belum juga menggembirakan. Mutu pendidikan di
Indonesia sudah ketinggalan kurang lebih 30 tahun dibandingkan
negara lain. Merostnya mutu pendidikan Indonesia sangat
berpengaruh tehadap kualitas Sumber Daya Manusia (SDM) sebagai
modal pembangunan bangsa di masa datang. Indek Pengembangan
Manusia Indonesia (HDI) masih berada di peringkat ke-112 di antara
175 negara. Posisi HDI Indonesia bahkan berada di bawah Vietnam.
Ilustrasi ini menunjukkan rendahnya mutu pendidikan di
Indonesia, selain itu seorang pakar pendidikan Indonesia menyatakan
bahwa mutu pendidikan di Indonesia tidak saja terjadi pada
pendidikan dasar (SD) melainkan juga terjadi pada perguruan tinggi.
Hasil survai Rahim (2008: 184-185), Ia menjelaskan bahwa
perguruan tinggi negeri

18 Anda Juanda, “Integrasi Ilmu Alam (Sains) Dan Agama Berbasis Kurikulum Grass Roots Di Perguruan Tinggi Islam,”

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Scientiae Educatia Vol.3, no. 1 (2014): h.80.

84 DOI://dx.doi.org/10.24042/ajsk.v17i2.1951
 Transdisiplinaritas Dalam Pendidikan Islam

di Indonesia tidak ada yang masuk ranking perguruan tinggi

berkualitas di wilayah Asia. Dari 50 perguruan tinggi yang disurvai
hanya empat perguruan tinggi yang berkualitas berasal dari Indonesia,
itupun tidak termasuk dalam kelompok 15 besar; ITB berada dalam
peringkat ke-19, UI peringkat ke-32, UGM peringkat ke-37,
Universitas Erlangga ke-38, dan Undip peringkat ke-42.
Sementara itu pembelajaran pendidikan agama Islam (PAI)
dan pelajaran umum misalnya (sains dalam hal ini IPA) pada tataran
implementasi baik di perguruan tinggi umum maupun di PTAIS
(UIN, IAIN) belum mampu mengintegrasikan kedua keilmuan di atas
secara utuh (holistic). Tuntutan keutuhan pembelajaran kedua
keilmuan: ilmu alam dan IPA berdasarkan hasil Konfrensi Islam
Internasional di Islamabad.
IAIN sejak berdirinya telah berupaya merancang kurikulum
yang mencakup kedua jenis ilmu tersebut (perenial knowledge dan
acquired knowledge). Tuntutan keseimbangan aplikatif kedua jenis
ilmu ini di berbagai institusi baik pada pendidikan umum maupun
pendidikan keagamaan antara perenial knowledge (ilmu-ilmu agama
yang bersumber dari Qur’an dan Sunnah), dengan acquired
knowledge (ilmu-ilmu yang bersumber dari ilmu eksakta/kuantitatif)
masih terpisah atau terjadi dikotomi.
Persoalan dikotomi mengungkapkan bahwa serba dikotomis
ini sekarang pun terdapat di negeri kita. Dikotomi antara ilmu
pengetahuan alam dan teknologi pada satu pihak dengan ilmuwan
sosial di satu pihak dan humaniora pada pihak lain, dalam masyarakat
kita sekarang ini kita dapati pula dikotomi antara para ilmuwan yang
didik di lembaga-lembaga pendidikan “umum” atau lembaga-lembaga
pendidikan “sekuler” pada satu pihak dengan para ilmuwan yang
dibesarkan di lembaga-lembaga pendidikan agama (Islam) pada pihak
yang lain. Selanjutnya di kalangan cendekiawan ilmu-ilmu sosial pun
terdapat dikotomi, yaitu dikotomi antara ilmuwan ilmu sosial yang
berorientasi kualitatif pada satu pihak dengan ilmuan sosial yang
berorientasi kuantitatif pada pihak yang lain.
Dalam menempatkan pengembangan SDM yang unggul dan
berkarakter sebagai bagian penting dari misi pendidikan Islam, sudah
menjadi sebuah kebutuhan untuk memformat fungsi pendidikan Islam
harus menjadi garda terdepan dalam menyiapkan generasi-generasi
brilian, berbudi pekerti yang luhur, serta mampu bersaing secara sehat

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Purniadi Putra

dan sportif dalam percaturan global. Untuk itulah, pendidikan Islam

secara paradigmatik harus mampu menunjukkan jati dirinya sebagai
lembaga pendidikan yang mengajarkan keutuhan spirit yang diwarnai
oleh dinamika perkembangan pelbagai disiplin keilmuan. Dengan
demikian, kaidah ilmu tidak sekedar secara teoretis berhubungan
dengan apa yang diusahakan dalam kehidupan, tetapi juga
pemahaman dan penghayatan bagaimana kehidupan bermakna itu
dilakukan berdasarkan nilai-nilai kearifan hidup.
Pendidikan Islam sebagai salah satu disiplin keilmuan yang
mengkaji dan mentransformasikan nilai-nilai islami yang bersumber
dari khasanah Islam dengan berbagai dinamika pemikiran didalamnya
memunculkan pelbagai disiplin ilmu sebagai turunannya seperti ilmu
Tarikh Tasyri‟ merupakan cabang dari ilmu hukum dan sejarah Islam.
Pelbagai cabang disiplin ilmu sebagai hasil pengembangan ilmu yang
lebih luas ini, tujuannya memudahkan dalam pengklasifikasian
pengetahuan, bukan untuk memilah atau menggolongkan keunggulan
salah satu ilmu tertentu, baik yang sifatnya ilmu-ilmu tentang agama
maupun ilmu-ilmu umum lainnya. Pada dasarnya konsep keilmuan
yang dikaji dalam Islam itu sama, yaitu ketauhidan yang akan
memunculkan nilai akhlak mulia.
The existence of a dichotomy of science between general
sciences and religious sciences in its development has a negative
impact on the progress of Muslims themselves. In this framework,
according to Baharuddin, et al19 there are at least four problems due
to the dichotomy of science, namely: first, the emergence of
ambivalence in the Islamic education system; secondly, the gap
between the Islamic education system and Islamic teachings; third,
the disintegration of the Islamic education system; and fourth, the
emergence of inferiority in the management of Islamic educational
institutions. These four values were criticized by the organizers of the
new generation of Islamic education so that the concept of
interdisciplinary Islamic education emerged. The antithesis of
dichotomous education is non-dichotomous education.

19 Baharuddin and et al, Dichotomy of Islamic Education: History and Implications for Islamic Communities (Bandung: PT

Remaja Rosdakarya, 2011), p.244.

86 DOI://dx.doi.org/10.24042/ajsk.v17i2.1951
 Transdisciplinarity in Islamic Education

Memperhatikan pendidikan Islam, yang secara teoretis tak

terpisahkan dari pendidikan umum, Zamroni20 menjelaskan bahwa
pendidikan Islam pun merupakan sebuah proses yang berhubungan
dengan upaya untuk mengembangkan pada diri seseorang tiga aspek
dalam kehidupannya, yakni pandangan, sikap, dan keterampilan
hidup. Untuk merealisasikannya, menurut Zamroni bisa dilaksanakan
di sekolah, luar sekolah dan keluarga. Kegiatan di sekolah
direncanakan dan dilaksanakan secara formal dan ketat dengan
mengacu pada kebijakan dan prinsip - prinsip yang sudah ditetapkan.
Pengejawantahan di luar sekolah meskipun direncanakan dan
diprogramkan juga tetapi pelaksanaannya relatif fleksibel. Di luar
sekolah biasanya dibuat pelbagai pedoman yang disesuaikan dengan
kebutuhan dan kondisi lokal. Pelaksanaan pendidikan dalam keluarga
dilaksanakan secara informal tanpa tujuan yang dirumuskan secara
baku dan tertulis.21
Dengan mendasarkan pada konsep ini, maka pendidikan Islam
transisipliner dapat berupa pembudayaan atau “enculturation”, yaitu
suatu proses untuk mentasbihkan agar seseorang/sekelompok orang
mampu dan berani hidup dalam/dengan suatu budaya tertentu. Dalam
paradigma pendidikan Islam, kemampuan untuk hidup dalam suatu
budaya senantiasa harus berdasarkan pada nilai-nilai etika atau moral
yang merupakan pengejawantahan dari nilai - nilai akhlak mulia.
Dengan demikian, pendidikan Islam transdisipliner
dikembangkan memberikan dengan dua peran, yaitu: Pertama,
pendidikan Islam yang fungsinya sebagai transfer of value, yakni
memberikan kontribusi kepada proses kulturisasi dalam
pengembangan kepribadian dengan meletakkan etika untuk
membangun diri individu, keluarga dan masyarakat berdasarkan nilai-
nilai religiusitas dan normativitas yang berlaku di masyarakat. Kedua,
pendidikan Islam menekankan pentingnya fungsi etika sosial sebagai
bentuk nilai yang menjadi paradigma dalam mengarahkan seseorang
berinteraksi dengan lingkungan sosialnya dan juga sebagai sasaran
ibadah utama karena merupakan muara kesempurnaan ketakwaan

20 Zamroni, Paradigma Pendidikan Masa Depan (Yogyakarta: Bigraf Publishing, 2000), h.81.

21 Mochtar Buchori, Ilmu Pendidikan Dan Praktik Pendidikan Dalam Renungan (Yogyakarta: Tiara wacana Yogya bekerjasama
dengan IKIP Muhammadiyah Jakarta Press, 1994), h.13.

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Purniadi Putra

seseorang yang diimplementasikan dalam kehidupan sosial

masyarakat melalui rekonstruksi budaya.22
Pendidikan yang tepat adalah pendidikan yang tidak
menekankan pada abstraksi bentuk pengetahuan lain akan tetapi harus
diajarkan dengan pendekatan kontekstual, konkrit dan global.
Pendidikan transdisipliner dibangun atas dasar reevaluasi peran
intuisi, imajinasi, kepekaan dan tubuh dalam transmisi pengetahuan.
Seaton (2002) menyatakan bahwa pendidikan harus memperluas
tujuan tradisional yang hanya menekankan pada penguasaan materi.
Pendidikan harus mengembangkan individu yang mampu berhadapan
dengan dunia sosial, ekonomi, politik, budaya yang kompleks dan
berubah-ubah. Kompleksitas adalah hukum alam. Saling berhubungan
di antara pelbagai komponen yang kompleks juga merupakan hukum
alam. Dalam konteks pendidikan Islam transdisipliner, semua
aktivitas pendidikan merupakan alat yang dapat mengakomodasi
pelbagai fungsi kehidupan manusia.23
Dalam konteks Islam, tujuan pendidikan transdisipliner itu
menyiapkan manusia sebagai khalifah di muka bumi (Q.S. al baqarah
[2]: 31). Allah memberikan manusia dengan berbagai potensi yaitu
fitrah dan akal. Fitrah adalah kemampuan dasar/pembawaan, yang
mengandung arti “kejadian”. Fitrah berasal dari kata fatara yang
berarti menjadikan.24 Fitrah adalah citra asli yang dinamis, ada pada
sistem-sistem psikofisik manusia dan dapat diaktualisasikan dalam
bentuk tingkah laku. Seluruh manusia memiliki fitrah yang sama,
meskipun perilakunya berbeda. Fitrah manusia yang paling esensial
adalah penerimaan terhadap amanah untuk menjadi khalifah dan
hamba Allah di muka bumi. Dimensi lain dari fitrah adalah fitrah
agama, intelek, sosial, susila, ekonomi, seni dan kemajuan.25
Akal (al-aql), menurut al-Attas bukan hanya rasio. Akal
adalah fakultas mental yang mensistematisasikan dan menafsirkan
fakta - fakta empiris menurut kerangka logika tertentu dan
memungkinkan

22 Imam Mawardi, “‘Transinternalisasi Budaya Pendidikan Islam: Membangun Nilai Etika Sosial Dalam Pengembangan
Masyarakat,’” h.51.

23 Said Hamid Hasan, “‘Transdisciplinarity Dalam Pendidikan Dengan Referensi Khusus Pada Kurikulum,’” h.4.

24 H.M Arifin, Ilmu Pendidikan Islam: Suatu Tinjauan Teoritis Dan Praktis Berdasarkan Pendekatan Interdisipliner., h.88.

25 Abdul Mujib and Jusuf Mudzakkir, Ilmu Pendidikan Islam, h.53-57.

88 DOI://dx.doi.org/10.24042/ajsk.v17i2.1951
 Transdisiplinaritas Dalam Pendidikan Islam

sebuah pengalaman menjadi sesuatu yang bisa dipahami. Akal adalah

salah satu aspek dari intelek dan bekerja bersama intelek. Intelek
adalah entitas spiritual yang inheren dalam hati (al-qalb), yaitu
menjadi tempat intuisi.26 Kedua potensi tersebut merupakan bekal
dalam mengelola dan memanfaatkan dunia dengan sebaik-baiknya.
Kemampuan yang diharapkan dalam pendidikan Islam transdisipliner,
salah satunya adalah kemampuan memandang dunia sebagai suatu
sistem di mana antara satu sama lain sama-sama mempunyai tugas
dan fungsi yang berbeda tapi saling terkait. Sistem yang terkait ini
diletakan pada substansi nilai-nilai keimanan dan perilaku manusia
yang didasarkan pada nilai-nilai akhlak mulia dalam menjaga
dinamika keselarasan kehidupan.
Sebagai ajaran (doktrin), Islam mengandung sistem nilai yang
berlangsung dan dikembangkan melalui proses pendidikan secara
konsisten menuju tujuannya. Sistem-sistem nilai ini kemudian
dijadikan dasar bangunan pendidikan Islam yang memiliki daya lentur
normatif menurut kebutuhan dan kemajuan masyarakat dari waktu ke
waktu. Oleh karenanya, pendidikan Islam merupakan sistem yang
akomodatif terhadap aspirasi umat Islam yang berorientasi kepada
pelaksanaan misi Islam dalam tiga dimensi pengembangan kehidupan
manusia, yaitu: (1) dimensi kehidupan duniawi yang mendorong
manusia sebagai hamba Allah untuk mengembangkan dirinya dengan
penguasaan ilmu pengetahuan dan keterampilan yang mendasari
kehidupan Islam. (2) dimensi kehidupan ukhrawi mendorong manusia
untuk mengembangkan dirinya dalam pola hubungan yang serasi dan
seimbang dengan Tuhannya. Dimensi inilah yang melahirkan
berbagai usaha agar kegiatan ubûdiah-nya senantiasa berada di dalam
nilai-nilai agamanya. Dimensi hubungan antara kehidupan duniawi
dan ukhrawi mendorong manusia untuk berusaha menjadikan dirinya
sebagai hamba Allah yang utuh dan paripurna, menguasai ilmu
pengetahuan dan keterampilan, sekaligus menjadi pendukung serta
pelaksana (pengamal) nilai-nilai agamanya.27
Ketiga dimensi di atas, harus menjadi satu kesatuan yang
terintegrasi dalam mencapai tujuan pendidikan Islam. Manusia
sebagai

26 Daud Wan, Mohd Wan, Filsafat Dan Praktik Pendidikan Islam Syed M. Naquib Al-Attas (Bandung: Mizan, 2003), h.159.

27 H.M Arifin, Ilmu Pendidikan Islam: Suatu Tinjauan Teoritis Dan Praktis Berdasarkan Pendekatan Interdisipliner., h.30-31.

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Purniadi Putra

subjek sekaligus objek pendidikan dikembangkan berdasarkan nilai-

nilai yang juga sesuai dengan tujuan Islam. Pendidikan Islam sebagai
wadah untuk memproses manusia menjadi khalifah di muka bumi
dengan berbagai karakteristiknya didasarkan atas nilai kemanfataan
tersebut. Oleh sebab itu, kesadaran menjadi khalifah harus dimulai
dengan pengembangan diri sendiri (ibda‟ binafsi) melalui keteladanan
dan memberikan kontribusi yang terbaik bagi kesejahteraan hidup
umat manusia. Sebagai bagian dari masyarakat-bangsa yang multi
budaya dan agama, kesadaran untuk memahami dan berperan secara
aktif/ambil bagian dalam mengembangkan peradaban merupakan ciri
pendidikan Islam transdisipliner. Ia bukan hanya bermaksud
memecahkan satu problema demi satu kepentingan tertentu dan
sesaat, tapi untuk kemaslahatan manusia dan perkembangan dunia
secara global.

E. Kesimpulan
Transdisiplinaritas adalah suatu proses yang dicirikan dengan
adanya integrasi berbagai disiplin (multy-disciplines) ilmu untuk
memahami isu atau masalah dan bertujuan membangun paradigma
yang dapat memecahkan problem keilmuan secara lintas disiplin dan
perspektif yang berbeda dalam menjalani dinamika peradaban yang
terus berkembang. Orientasi pendidikan Islam transdisipliner
berupaya menjawab segala tantangan seiring dengan perkembangan
zaman. Pengembangan kurikulum pendidikan Islam transdisipliner
harus dikembangkan secara holistik agar dapat mengembangkan
potensi- potensi SDM yang ada baik ilmu, kepribadian maupun
kehidupan sosial. Analisis paradigmatik pendidikan Islam
transdisipliner dalam rangka pengembangan SDM yang unggul dan
berkarakter harus menonjolkan pada keutuhan spiritual yang
mewarnai dinamika perkembangan pelbagai disiplin keilmuan,
berdasar pada kaidah tidak hanya teoretis tetapi juga praktis. Adapun
fenomena trandisipliner di dalam permasalahan pendidikan dan
contoh trandisipliner di Perguruan Tinggi yaitu pengembangan
inovasi pembelajaran yang diwujudkan dalam model dan desain
kurikulum masih belum ideal dan relevan. Akibatnya konsep
kurikulum dari dalam penguatan, pengayaan, pengembangan,
perluasan, pendalaman, melalui adaptasi atau adopsi standar
pendidikan baik dari dalam negeri maupun luar negeri menjadi tidak
jelas. Untuk itu dibutuhkan sebuah model pembelajaran yang
90 DOI://dx.doi.org/10.24042/ajsk.v17i2.1951
 Transdisiplinaritas Dalam Pendidikan Islam

menunjukkan kejelasan konsep dalam pembentukan karakter siswa.

Model pembelajaran yang dianggap dapat membentuk karakter siswa
yang dikembangkan pada sekolah dasar internasional berbasis
International Baccalaureate (IB) yaitu model pembelajaran
Trandisciplinary atau transdisiplin. [.]

Daftar Pustaka

Abdul Mujib, and Jusuf Mudzakkir. Ilmu Pendidikan Islam. Jakarta:

Kencana, 2008.
AhsanSofyan.“PendekatanTransdisciplinarySebagai
Suatu Alternatif Di Dalam
Memecahkan Masalah Pendidikan.”
http://andiaccank.blogspot.com/2011/10/pendekatan-
transdisciplinary-sebagai.html, 2011.
Anda Juanda. “Integrasi Ilmu Alam (Sains) Dan Agama Berbasis
Kurikulum Grass Roots Di Perguruan Tinggi Islam.”
Scientiae Educatia Vol.3, no. 1 (2014): 80.
Azyumardi Azra. Pendidikan Islam: Tradisi Dan Modernisasi Menuju
Millenium Baru. Jakarta: Logos Wacana Ilmu, 1999.
Baharuddin, and dkk. Dikotomi Pendidikan Islam: Historitas Dan
Implikasi Pada Masyarakat Islam. Bandung: PT Remaja
Rosdakarya, 2011.
Cucun Sunaengsih. “Pengaruh Model Pembelajaran Transdisciplinary
Terhadap Karakter Siswa Pada Sekolah Dasar Internasional
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Daud Wan, Mohd Wan. Filsafat Dan Praktik Pendidikan Islam Syed
M. Naquib Al-Attas. Bandung: Mizan, 2003.
H.M Arifin. Ilmu Pendidikan Islam: Suatu Tinjauan Teoritis Dan
Praktis Berdasarkan Pendekatan Interdisipliner. Jakarta: Bumi
Aksara, 1993.

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Purniadi Putra

Imam Mawardi. “‘Transinternalisasi Budaya Pendidikan Islam:

Membangun Nilai Etika Sosial Dalam Pengembangan
Masyarakat.’” Hunafa Jurnal Studi Islamika STAIN Palu Vol.
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Renungan. Yogyakarta: Tiara wacana Yogya bekerjasama
dengan IKIP Muhammadiyah Jakarta Press, 1994.
Said Hamid Hasan. “‘Transdisciplinarity Dalam Pendidikan Dengan
Referensi Khusus Pada Kurikulum.’” presented at the
Seminar tentang Transdisciplinarity, Univeristas Negeri
Jakarta, 29 Oktober 2007., n.d.
Susilana, and dkk. Kurikulum Dan Pembelajaran. Bandung: Jurusan
Kutekpen FIP UPI, 2006.
T. Z Djaafar. Pendidikan NonFormal Dan Peningkatan Sumber Daya
Manusia Dalam Pembangunan. Padang: FIP UNP, 2001.
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