By: Prof. (Emeritus) Dr. Sunardji Dahri Tiam, M.Pd. & Dr. Aries Musnandar (Director & Deputy Director of the Postgraduate School, Universitas Islam Raden Rahmat)
By: Prof. (Emeritus) Dr. Sunardji Dahri Tiam, M.Pd. & Dr. Aries Musnandar (Director & Deputy Director of the Postgraduate School, Universitas Islam Raden Rahmat)Introduction: The Burden of History and the Trap of Dichotomy
Islamic education is not lacking in concepts—it is lacking in direction. For centuries, it has been trapped in a historical wound: an unhealed dichotomy between religious and general sciences. What we witness today is an educational system that appears structurally modern yet philosophically fragmented—producing generations that are intellectually capable but morally uncertain.
One of the most enduring legacies of colonialism was the systematic secularization of knowledge—detaching religion from worldly affairs, including education. This division continues to shape contemporary educational systems, where religious sciences are confined to ritual and moral instruction, while modern sciences operate in a value-neutral vacuum.
In Indonesia, this dichotomy is not merely conceptual but institutional. Madrasahs and pesantrens are often perceived as centers of “religious knowledge,” whereas public schools and universities are associated with “worldly sciences.” As noted in institutional reflections such as Four Years of Universitas Islam Negeri Malang (UIN Malang, 2004), efforts to bridge this divide have long been recognized but remain incomplete.
This fragmentation is not only pedagogical—it is civilizational. As argued by Aries Musnandar (2021), the separation between science and revelation has led to a loss of epistemic unity, where knowledge is no longer seen as a coherent reflection of divine truth. In his later work on Jundishapur, Musnandar (2024) demonstrates that classical Islamic civilization once achieved intellectual sovereignty precisely because it refused such dichotomy, integrating philosophy, medicine, and theology within a unified epistemological framework.
Amid rapid technological advancement, humanity now faces a paradox: an abundance of knowledge but a deficit of wisdom. Education, which should guide human civilization, risks losing its moral compass.
Thus, the fundamental question is no longer merely what is taught, but for what purpose education exists and what kind of human being it seeks to form.
Discussion: Restoring the Direction of Islamic Education
In an ontological perspective, Islamic education views humans not merely as objects of production or statistical figures. Humans are beings who carry a mandate—as servants of God and as stewards of the earth. Therefore, education is not just about transferring knowledge; it must form an awareness of this existential role and responsibility. This aligns with the philosophical critique offered by Sunardji Dahri Tiam (1998/1999), who emphasized that Islamic education must transcend utilitarian paradigms and reorient itself toward the formation of complete human beings (insan kamil).
In the realm of epistemology, Islamic education offers an integrative approach. Truth is sought not only through reason and empirical experience but also through revelation as a higher source of knowledge. The integration between Ayat Qauliyah (sacred texts) and Ayat Kauniyah (natural phenomena) serves as a vital foundation. This idea resonates strongly with Malik Fajar (2004), who proposed the integration of higher education and pesantren traditions as a model for harmonizing intellectual rigor with spiritual depth.
Historically, this integrative paradigm was not theoretical but practical. As highlighted in Musnandar (2024), institutions like Jundishapur exemplified how Islamic civilization once developed a unified knowledge system—where science, philosophy, and religion coexisted productively.
Without this integration, education risks producing what may be called a “split personality”: individuals who excel intellectually but lack ethical grounding.
From the axiological side, Islamic education is inherently value-driven. Knowledge must lead to maslahah (public good), not merely technical efficiency.
Imam Suprayogo (1999; 2005; 2013) consistently emphasized that the ultimate goal of education is character formation rooted in faith and moral integrity. Knowledge without values, in this view, is not only incomplete—it can be dangerous.
Thus, Islamic education integrates:
- Ethical values (akhlaq)
- Rational values (logic and critical thinking)
- Aesthetic values (sense of beauty and harmony)
- Spiritual values (divine consciousness)
These are not separate domains but interconnected dimensions of human development.
The guiding principle is simple yet profound: “Preserving the good old values and adopting the better new ones” (al-muhaafadhatu ‘alal qodiimish shooleh, wal ahdu bil jadiidil ashlah). With this principle, Islamic education is not static but dynamic and adaptive to the changes of the times without losing its identity. This principle reflects the reformist vision articulated by Imam Suprayogo, who argued that Islamic education must evolve in response to modern challenges while remaining anchored in its spiritual foundations.
In this integrative framework, teachers are not mere transmitters of knowledge but murabbi—educators of both intellect and soul.
They embody what may be called Abul Ruh—the nurturer of inner life. Their role extends beyond instruction to exemplification. Education, therefore, becomes a lived experience, not just a cognitive process.
Conclusion: A Philosophical Synthesis towards Integrative Education
This philosophical reflection affirms that Islamic education possesses a unique integrative paradigm that transcends conventional Western dichotomies.
- Ontologically, it views humans as holistic beings with divine purpose
- Epistemologically, it unites revelation and reason
- Axiologically, it directs knowledge toward ethical and spiritual ends
This synthesis is not merely theoretical—it is historically grounded and practically necessary.
Without integration, education produces fragmented individuals. And fragmented individuals cannot build a coherent civilization.
If we seek a transformative future, educational reform must begin at its philosophical core: redefining our understanding of knowledge, humanity, and the ultimate purpose of life.
Recommendations: Towards a Broader Study
This philosophical study is merely a preliminary step. Moving forward, more intensive and interdisciplinary research is needed by placing Islamic teachings as the primary source of inspiration and orientation. We need further development that does not stop at philosophy but extends into the sociology, psychology, and theology of Islamic education that is relevant to the challenges of the modern era.
References
- Musnandar, A. (2024). Jundishapur dan Kedaulatan Intelektual: Refleksi Pendidikan dari Tanah Persia. Tugu Malang. Link
- Musnandar, A. (2021). Ilmu Pengetahuan dan Al-Qur’an. Kumparan / Tugu Malang.
- Sunardji Dahri Tiam. (1998/1999). Philosophical Critique of Islamic Education.
- UIN Malang. (2004). Four Years of Universitas Islam Negeri Malang.
- Malik Fajar. (2004). The Synthesis between Higher Education and Pesantren.
- Imam Suprayugo. (1999/2005/2013). Reforming the Vision of Islamic Education & Character Development.
About the Authors
Sunardji Dahri Tiam is a Professor Emeritus and Director of the Postgraduate Program at Universitas Islam Raden Rahmat (UNIRA) Malang. A veteran academic with decades of experience, he has published extensively on the philosophy of science, Islamic thought, and educational theory.
Aries Musnandar is a Doctor of Education, Deputy Director of the Postgraduate at UNIRA Malang a senior lecturer with decades of experience spanning academia and the industrial sector. He is a prolific columnist and researcher with hundreds of publications worldwide.
