CURRICULUM INTEGRATION IN THE ESTABLISHMENT OF MODERN ISLAMIC CHARACTER

Abstract

This research aims to analyse how curriculum management is integrated within the scope of Islamic boarding schools, focusing on Islamic character formation. This research uses a qualitative approach, a case study type, at the Zumrotus Salamah Islamic Boarding School in Tulungagung, East Java, Indonesia. Researchers chose the research location here because it is unique from other schools that still adhere to Javanese Islamic culture, from extracurricular activities to formal clothing. Data collection techniques use in-depth interviews, participant observation, and documentation. Data analysis techniques: Data presentation, reduction, and concluding data checking were done through diligent observation and triangulation tests. The analysis results concluded that curriculum integration was carried out by correlating the core curriculum, namely the government, with the Islamic boarding school curriculum, whose primary reference was the book "Aqidatul Awwam" and the involvement of senior education experts and humanists, Furthermore, the integration strategy is to instill "tafagquh fid dien" (tagwa that does not lose cultural identity), provide regular evaluation according to stakeholder needs, and integrate a curriculum with a modern Islamic character, especially in extracurricular activities. From this conclusion, there is a diametric relationship between morals and culture, which influence students' speaking styles and manners; formal school clothing using traditional Javanese clothing; extracurricular activities with ancient Javanese games such as "engrang, dakonan, coblak-coblak suweng, etc." which instill the values of tolerance and togetherness; foster mutual trust (honesty), fairness; and patience.

Headnote

Abstract: This research aims to analyse how curriculum management is integrated within the scope of Islamic boarding schools, focusing on Islamic character formation. This research uses a qualitative approach, a case study type, at the Zumrotus Salamah Islamic Boarding School in Tulungagung, East Java, Indonesia. Researchers chose the research location here because it is unique from other schools that still adhere to Javanese Islamic culture, from extracurricular activities to formal clothing. Data collection techniques use in-depth interviews, participant observation, and documentation. Data analysis techniques: Data presentation, reduction, and concluding data checking were done through diligent observation and triangulation tests. The analysis results concluded that curriculum integration was carried out by correlating the core curriculum, namely the government, with the Islamic boarding school curriculum, whose primary reference was the book "Aqidatul Awwam" and the involvement of senior education experts and humanists, Furthermore, the integration strategy is to instill "tafagquh fid dien" (tagwa that does not lose cultural identity), provide regular evaluation according to stakeholder needs, and integrate a curriculum with a modern Islamic character, especially in extracurricular activities. From this conclusion, there is a diametric relationship between morals and culture, which influence students' speaking styles and manners; formal school clothing using traditional Javanese clothing; extracurricular activities with ancient Javanese games such as "engrang, dakonan, coblak-coblak suweng, etc." which instill the values of tolerance and togetherness; foster mutual trust (honesty), fairness; and patience.

Keywords: Curriculum integration, Islamic character, religion curriculum, education curriculum.

Introduction

Since the first revelation, the spirit of trust and wisdom has been invoked, namely in QS Al-'Alaq verses 1-5. Abudin Nata explained that the message derived from verse igra' bismi rabbikalladzi khalag (read in the name of your Lord) is as follows: First, the command to read without mentioning the object (maf ul bih) means that what must be read is very broad, namely reading verses of Allah contained in the Qur'an and verses of Allah contained in the universe, social behaviour, and all its problems, reading the word igra' also has the meaning of watching, observing, reading, and conducting studies, which gave birth to several fields of religious, natural, and social sciences. Second, the command to read is associated with pronouncing God's name. This presupposes a religious, metaphysical, and spiritual perspective on education. Education, research, and scientific progress must remain within the framework of faith. This verse also shows that the philosophy of Islamic education is humanistic and theocentric. 1.

Islamic education must be directed to produce ulul albab (people of faith and knowledge). Religion, figh, ushul figh, al-Qur'an, hadith, morals, tasawuf, and Islamic history must be taught in educational institutions. This is all introduced so that students can become true believers 2. In addition, educational institutions must stay within the scientific and social sciences. Knowledge is needed for the progress of humankind so that later, a Muslim society can be created that has Imtaq and Science and Technology balanced5.

Education in Indonesia, in this case, schools, is not capable enough to produce graduates or outputs who have faith and good morals. With a separate school curriculum that still prioritises general knowledge as its goal, even though the main objective has been applied, namely developing the character of students, it needs to be more capable of creating changes in morals and behaviour·5.

On the other hand, education in Islamic boarding schools, where the majority is taught religious knowledge, with a traditional curriculum, some even say that without a curriculum, in this case, they can produce alums who have spiritual insight and good morals®. However, in terms of technological progress, sometimes Islamic boarding schools put this aside because they feel that it is not the focus of their goals. However, over time, Islamic boarding schools have carried out many updates and developments to meet the global community's needs".

Certain Islamic boarding schools have taken the initiative to improve the quality of human resources that can adapt to changing societal needs. In this case, Imam Suprayogo explained that the community previously wanted Islamic boarding school education to improve the spirit/ religion / Islamic practice so that recitation activities, al-Hadith, yellow books, and religious rites dominated educational activities in Islamic boarding schools. Academic activities in Islamic boarding schools are increasingly dominated by recitation activities, al-Hadith, the yellow book, and religious rites to foster Islamic spirit/ religion / practices.

However, the community's goal of attending Islamic boarding school education has developed to strengthen the role of Islamic boarding schools as educational institutions that combine the Islamic boarding school curriculum and the official curriculum from the Ministry of Religion and the Ministry of Education and Culture. In the Islamic boarding school education pathway, graduates are expected to have the ability to understand and analyse religious texts, especially those written in Arabic, as well as deepen the spiritual dimension and moral sublimity®.

The community's goal for boarding school education is to overcome future difficulties!0, Therefore, the district expects Islamic boarding school education to provide a curriculum or extracurricular activities relevant to scientific progress and the needs of the times!!.

According to Muhaimin, Indonesian education faces four obstacles!?. First, globalisation in culture, morals, and ethics is supported by 3T advances, namely telecommunications, transportation, and technology. The second problem is moral and ethical. Third, the issue of conflict escalation, which, on the one hand, is attached to social dynamics, but on the other hand, threatens the harmony and even integration of society ona local, regional and world scale. Fourth, the stigma associated with the nation's downturn results in a loss or lack of trust.

This demands competence and a sound mind. Facing such problems, schools must offer inventive and new solutions. The alternatives include creating an integrated school that merges formal and Islamic boarding schools, emphasising academic characteristics, religion, strong character, etc. Universities that excel in reasoning but are poor in morality and Islamic boarding schools that excel in righteousness but lack logic can complement and cover one another".

Therefore, according to the author, it is necessary to assess the integration of the curriculum of Islamic boarding schools and public schools in forming a person of faith and knowledge, which in this case is called the Islamic modern character. The importance of the curriculum in the context of education cannot be denied. The curriculum is the main foundation that forms the direction and goals of learning. Therefore, the curriculum is a subject that continues to be debated and considered in education. According to Siregar, this is due to the crucial role of the curriculum as a guide for achieving learning objectives!4,

The curriculum acts as a framework that determines the learning plans that must be carried out in schools. This involves selecting learning content and teaching methods and assessing student learning outcomes. In other words, the curriculum determines what will be taught to students, how it will be taught, and how to evaluate their understanding".

The subject of the writer's study is the curricular integration of Islamic boarding schools and public schools. Because the curriculum is the foundation of education, it was chosen as the subject of inquiry. According to M. Djamil Ibrahim, the curriculum is vital because it determines the teaching direction or focus point. The curriculum guides all kinds of activities towards educational goals. So, using Wills' expression, the curriculum is the centre of education'.

The choice of location at the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School was due to the following reasons: First, at this time, there are many Islamic-based schools, or in other words, because people's demands for Islamic schools are in great need the community. Second, the needs of the people or market demands where schools must balance religious and general studies. Third, Islamic boarding schools used to have a salaf system, which only focused on Islamic boarding schools. Along with the times and the needs of the community for their children's education who wanted their children to be capable in religious studies and general studies, public schools were provided at the research locus. It is at the Zumrotus Salamah Islamic Boarding School with the International School Assisted by the State University of Malang. Fourth, students or students who go to public school in the morning attend the madrasah diniyah in the afternoon. Fifth, in the two Islamic boarding schools, the curriculum of the boarding school and the school generally runs together or in tandem.

Based on the description above, the authors are interested in researching integrating the Islamic boarding school curriculum, which focuses on forming modern Islamic characters. The focus of this research is also based on several previous studies which still discuss a little about the nature of modern Islam, including Zainiyati. In her study, the focus is on the existing curriculum in Ma'had, both in terms of teaching materials, learning, and the methods used. So, this study emphasises the Management of the curriculum in Ma'had, which is correlated with the verses of the Qur'an and science". Abdurrahman discussed the development of boarding school curriculum management in shaping the students' character. However, this research has yet to reveal the implementation of the curriculum, only mentioning that the development of character education-based boarding school curriculum management adapts to the characteristics of each boarding school 18. Furthermore, research describes forms of curriculum integration in Islamic boarding schools and madrasas!?20. As well as many others who generally research the integration and curriculum system in Islamic boarding schools?122,

Method

This research uses gualitative research with a case study approach. This approach requires researchers to be directly involved in collecting data in the field, evaluating the collected data, and generating conclusions before compiling a report on findings. Qualitative research uses interactive methods such as direct observation, participant observation, indepth interviews, and collection of documentation, as well as complementary approaches such as photos and audio recordings??2 . The research was conducted at the Zumrotus Salamah Islamic Boarding School, Tawangsari, Tulungagung. Primary data was obtained from various related parties, such as caregivers, ustadz, principals, guardians of students, and the community around the Islamic boarding school. Meanwhile, secondary data was obtained from the documentation of the profile of the boarding school, data on the curriculum and programs of the boarding school and schools and other literature.

Data analysis According to Emzir in his book Qualitative Research Methodology, there are three qualitative data analysis activities grouped by Miles and Huberman. First, data reduction activities involve classifying, directing, removing irrelevant data, and organising the data that has been collected. This activity aims to gain a more focused and structured understanding of the existing data. Second, data presentation activities involve identifying significant relationship patterns and providing opportunities for researchers to draw meaningful conclusions. Researchers try to describe the relevant findings and relate them to the existing theoretical framework. Finally, drawing conclusions and conducting verification involves drawing conclusions based on the analysis that has been carried out and verifying the findings with existing data".

Result and Discussion

Islamic Boarding School Curriculum Integration Concept

The Character Education Strengthening Program, which consists of three activities (palace, Islam, and state science), develops children's character in class. It refers to the classical sciences centred on the inner dimension of nature. Involving children in keeping the classroom and school environment clean is a simple technique. This is achieved through the creation of cleaning schedules and shared participation. Design a curriculum where students can understand Islamic texts using classical references. The boarding school curriculum is held traditionally as a characteristic of a boarding school that adheres to the integration of Javanese Islam, as stated by the head of the school, who said that the preparation of the integration concept of the Javanese curriculum, traditional Islamic culture was carried out by the Sentono family deliberation meetings, namely families of Jogja descent, the community and the Islamic Boarding School Education Network involving school principals who are evaluated once every five years except that learning is continuously assessed in terms of strategy once a year.

Curriculum integration carried out by Islamic boarding schools is to combine Islam and culture, especially in Java. The Islamic curriculum contains religious subjects such as morals, aqidah, and figh. While the Javanese curriculum includes unggah-ungguh and manners, although currently there is a K13 curriculum, Islamic boarding schools still adhere to the traditional Javanese Islamic curriculum as the hallmark of the Islamic boarding school, as set out in the documentation of the activities of the Zumrotus Salamah Islamic Boarding School, Tawangsari, Tulungagung.

Implement curriculum integration at Zumrotus Salamah Tawangsari Islamic Boarding School, Tulungagung, by adding subject content to the subject framework covered in class. For students to grow and develop not only their knowledge but also their personality. Incorporating Ijtihad into the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School curriculum is vital for character development. The integrated curriculum that has been established can understand, create, and foster ethical ideals for individuals and all citizens or all citizens 26. Student character development in the core curriculum aims to enable students to understand and apply their religious teachings, use honest, disciplined, responsible behaviour, care for others (such as cooperation, cooperation, tolerance, and peace), and be polite, responsive, and proactive. In addition, the purpose of this character building also involves students' ability to be part of the solution to various existing problems, both in social interaction and in building effective relationships with the social and natural environment. In this context, students are also expected to be able to position themselves as a reflection of the nation in the world.

In the traditional Javanese Islamic curriculum, students are taught the information needed to live and practice the monotheistic and culturebased moral ideals of the Prophet. Regarding forming the character of discipline through learning, it must be timely and disciplined. In addition, there is an honest evaluation or noble attitude that all students in each class must show. Character notes in learning are provided in books, which are student assessment criteria. The Head of the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School said that to shape the character of the students, the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School also designed activities that prepared each participant to have a noble character in everyday life.

In contrast to the concept of curriculum in public schools, in public schools, it only refers to the curriculum from the government. Still, Islamic boarding schools, in addition to being based on the government curriculum, are also based on the Islamic boarding school curriculum, one of which is the Javanese Islamic curriculum. The concept of this curriculum is to teach religious knowledge wrapped in Javanese culture.

The concept of integrating the curriculum of Islamic boarding schools and public schools in the formation of a modern Islamic character at the Zumrotus Salamah Tawangsari Islamic Boarding School, Tulungagung can be described by researchers in the diagram below:

Boarding School Curriculum Integration Strategy

Implementing the Javanese Islamic curriculum is a technique of merging the madrasah curriculum with the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School curriculum. The Javanese Islamic curriculum is a collection of principles for structuring learning activities to meet specific educational goals. The Javanese Islamic curriculum is directed to produce tafaqquh fid dien Muslims who are pious and do not lose their cultural identity. The implementation of educational activities in the curriculum is a type of Islamic boarding school education and a type of general education based on a curriculum that is implemented nationally in the community by taking into account the needs of the community and the peculiarities of education in it. At the national level, it is regulated by the education sector of the Central Executive of the Islamic Union. The education unit concerned determines the curriculum tailored to the community's needs. In addition to the curriculum set by the leadership, this boarding school also applies the Kurtila curriculum developed by the government, just like other schools. In addition to studying mandatory subjects from the Ministry of Religion, students from the Zumrotus Salamah Tawangsari Tulungagung Islamic boarding school also learn compulsory subjects from Islamic boarding schools, such as studying the book Agidatul Awwam. So, the difference with public schools is that public schools only use strategies that are in the government curriculum. In contrast, Islamic boarding schools, in addition to using the government curriculum, also use the Islamic boarding school curriculum strategy itself?", as is the case with the Javanese Islamic curriculum.

The strategy for integrating the curriculum of Islamic boarding schools and public schools in the formation of a modern Islamic character at the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School is described as follows:

The relationship between knowledge and morals at the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School, The diametrical relationship between morals and culture, has many ties, even though each moral and knowledge is a species of science with its characteristics. If the essence of Islamic morality is instructions about what people should do, then Javanese culture impacts behaviour such as speech styles and manners. Culture has always tried to reflect reality accurately. Cultural and religious verification can render science meaningless, especially if it is dogmatic. However, science's progress cannot be separated from ethics and morals because of the close relationship between science and morality.

The scientific approach to applying knowledge is governed by its moral norms. In this sense, Galileo's position, which contradicted the religious dogma that "the sun revolves around the earth", has scientific authority that respects moral norms because there is evidence that this dogma is invalid. On the other hand, cloning has technological sophistication but is not accompanied by a morality that helps humanity. That is, it will only reduce human dignity and must be stopped.

This essential connection between Islam and Javanese culture must be included in the ethos of education providers, especially Islamic education. This critical link is an effort to build a curriculum for Javanese Islam. Due to globalisation and scientific advances, the Javanese Islamic curriculum has made religious and moral education harmony possible in today's rapidly changing world. On the other hand, it provides a comprehensive understanding of the evolution of behaviour, especially manners and etiquette, and the development of a culture of life that is getting closer to spiritual principles. This makes it easier for parents and educators, especially teachers, who often come into direct contact with students, to instill strong ideals through the curriculum?s. Creating a Javanese Islamic curriculum has increased some students' understanding of the importance of having strong knowledge, skills and culture. Broadly embracing a better future to fill the third millennium period, also known as the information age and biotech era. At least this has fostered an optimistic outlook; children are usually ready to handle these changes.

The implications of integrating the curriculum of Islamic boarding schools and public schools in the formation of Islamic modern character at the Zumrotus Salamah Tawangsari Tulungagung Islamic Boarding School are as follows:

Conclusion

Curriculum integration is carried out to create a balanced education system between religious education and general education. This is the impact of today's education system dichotomy, which divides religious education from others. Islamic boarding schools respond to this in many ways, one of which is by integrating the curriculum. Religious education with general education must be mutually balanced. This integration ensures that boarding schools provide a solid religious education and adequate general education. In this way, boarding schools can produce knowledgeable and competitive graduates in the general public and the scientific field of religion. The integration of education is also relevant to modern life. One of them is in the aspect of character; Islamic boarding schools answer the challenges of the times by presenting character education. The formation of an Islamic character is due to the development of increasingly advanced world modernity. By integrating the curriculum, boarding schools can link Islamic character education with the context of modern life. This enables students to understand and apply religious values in everyday realities, promoting a deeper and more relevant understanding.

Footnote

1 Abudin Nata, Manajemen Pendidikan: Mengatasi Kelemahan Pendidikan Islam Di Indonesia (Jakarta: Kencana, 2012).

2 Ezzat Allah Kishani Farahani and Akbar salehi, "Development Model of Islamic Citizenship Education," Procedia - Social and Behavioural Sciences 89 (2013): 64-68, https://doi.org/https://doi.org/10.1016/j.sbspro.2013.08.810.

3 Aminuddin Hassan et al., "The Role of Islamic Philosophy of Education in Aspiring Holistic Learning," Procedia - Social and Behavioral Sciences 5 (2010): 2113-18, https:/ / doi.org/https:/ / doi.org/10.1016/j.sbspro.2010.07.423.

4 Qorinah Estiningtyas Sakilah Adnani, Andrea Gilkison, and Judith McAra-Couper, "The Interplay of Structural and External Factors for Strengthening Midwifery Education in Indonesia," Sexual & Reproductive Healthcare 33 (2022): 100734, https:/ / doi.org/ https:/ / doi.org/10.1016/j.srhc.2022.100734.

5 Seonkyung Choi, Huihui Li, and Keiichi Ogawa, "Upper Secondary Vocational Education and Decent Work in Indonesia: A Gender Comparison," International Journal of Educational Development 101 (2023): 102833, https:/ /doi.org/https:/ / doi.org/10.1016/j.ijedudev.2023.102833.

5 Made Rini Damayanti, Putu Gede Sudira, and Ni Luh Putu Nopriani, "Effectiveness of a School-Based Peer-Led Education Program on High School Students" Health Behavior in a Boarding School in Bali, Indonesia," Enfermería Clínica 30, no. 7 (2020): 90-95, https:/ / doi.org/ https:/ / doi.org/10.1016/j.enfcli.2020.07.019.

7 Chatia Hastasari, Benni Setiawan, and Suranto Aw, "Students" Communication Patterns of Islamic Boarding Schools: The Case of Students in Muallimin Muhammadiyah Yogyakarta," Heliyon 8, no. 1 (2022): e08824, https:/ / doi.org/https:/ / doi.org/10.1016/j.heliyon.2022.e08824.

8 Siyono et al, "Integration of Multicultural Values Learning in Boarding Schools," in Proceedings of the International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022), vol. 676 (Atlantis Press, 2022), 327-36, https:// doi.org/10.2991/ ASSEHR.K.220708.041.

9 Siti Nur Hidayah, "Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)," QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 2021): 209-44, https:/ / doi.org/10.21043/ qijis.v9i1.7641.

10 Suadi Zainal et al., "Adopting Pesantren-Based Junior High School Programs: The Pesantren Change Its Educational System Without Conflict," Jurnal Ilmiah Islam Futura 22, no. 2 (2022), https:/ /doi.org/http:/ /dx.doi.org/10.22373/jiif v22i2.13525.

11 Khoirun Nisa" and Chusnul Chotimah, "Pengembangan Kurikulum Pondok Pesantren," INOVATIF 6, no. 1 (2020): 45-68.

12 Muhaimin, Rekonstruksi Pendidikan Islam: Dari Paradigma Pengembangan, Manajemen Kelembagaan, Kurikulum Hingga Strategi Pembelajaran (Jakarta: Rajawali Press, 2009).

13 Husniyatus Zainiyati, "Model Kurikulum Integratif Pesantren Mahasiswa Dan UIN Maliki Malang," ULUMUNA 18, no. 1 (Tune 2014): 139, https://doi.org/10.20414/ujis.v18i1.156.

14 Rahmad Nauli Siregar, "Konsep Dasar Pengembangan Kurikulum Pendidikan Agama Islam Di Sekolah," Studi Multidisipliner 4, no. 2 (2017): 67-89, https:/ / doi.org/https:/ / doi.org/10.24952/ multidisipliner.v4i2.929.

15 Afiful Ikhwan and Ariska Nupita Yuniana, "Strategy Management Semi-Islamic Boarding Schools: Case Study at Pesantren Anak Soleh (PAS) Baitul Qur'an Gontor," AlHayat: Journal of Islamic Education 6, no. 1 (2022): 74-86, https:/ / doi.org/https:/ / doi.org/10.35723/ ajie.v6i1.222.

16 Mujamil Qomar, Kesadaran Pendidikan: Sebualh Penentu Keberhasilan Pendidikan (Yogyakarta: Ar-Ruzz Media, 2012).

17 Zainiyati, "Model Kurikulum Integratif Pesantren Mahasiswa Dan UIN Maliki Malang."

18 Abdurrahman, "Implementasi Manajemen Kurikulum Pesantren Berbasis Pendidikan Karakter," At-Turas IV, no. 2 (2017): 279-97.

19 Jumrotul Muawanah, "Integrasi Sistem Pendidikan Pesantren Dan Madrasah Di Pondok Pesantren Taruna Al-Quran Putri Sleman Yogyakarta" (Universitas Muhammadiyah Surakarta, 2012).

20 Subki, "Integrasi Sistem Pendidikan Madrasah Dan Pesantren Tradisional; Studi Kasus Pondok Pesantren Al-Anwar Kecamatan Sarang Kabupaten Rembang" (Institut Agama Islam Negeri Walisongo Semarang, 2013).

21 Kusnandi, "Integrasi Kurikulum Berbasis Pesantren Pada Lembaga Pendidikan," Jurnal Kependidikan 5, no. 2 (2017): 279-291, https:/ / doi.org/ https:/ / doi.org/10.24090/jk.v5i2.2138.

22 Kholid Junaidi, "Sistem Pendidikan Pondok Pesantren Di Indonesia (Suatu Kajian Sistem Kurikulum Di Pondok Pesantren Lirboyo)," Istawa: Jurnal Pendidikan Islam 2, no. 1 (2016): 95-110, https:/ / doi.org/10.24269/ijpi.v2i1.364.

23 Nana Syaodih Sukmadinata, Metode Penelitian Pendidikan (Jakarta: PT Remaja Rosdakarya, 2016).

24 Afiful Ikhwan, Metode Penelition Dasar (Mengenal Model Penelitian Dan Sistematikanya) (Tulungagung: STAI Muhammadiyah Tulungagung, 2021).

25 Emzir, Metodologi Penelitian Kualitatif Analisis Data (Jakarta: PT Raja Grafindo Persada, 2014).

26 Hidayatul Muamanah, "IMPLEMENTASI KURIKULUM HOLISTIKINTEGRATIF UNTUK MENINGKATKAN МОТО PENDIDIKAN DI SDIT LHL," Journal of Islamic Education V, no. 1 (2020): 1-19.

27 Anisa Dwi Makrufi and Muhammad Risydan Arum Bagas Prihatno, "The Multiple Intelligences Dimension In Indonesia's Religious Education," Al-Hayat: Journal of Islamic Education 4, no. 2 (2020): 138-50, https:/ / doi.org/https:/ / doi.org/10.35723/ ajie.v4i2.107.

28 Riza Ashari et al., "From Theory to Practice: Ralph W. Tyler ' s Perspective on the Curriculum Transformation," Al-Hayat: Journal of Islamic Education (AJIE) 7, no. 2 (2023): 440-53, https:/ / doi.org/ https:/ / doi.org/10.35723/ ajie.v7i2.410.

References

REFERENCES:

Abdurrahman, (2017), "Implementasi Manajemen Kurikulum Pesantren Berbasis Pendidikan Karakter." At-Turas IV, no. 2: 279-97.

Adnani, Qorinah Estiningtyas Sakilah, Andrea Gilkison, and Judith McAra-Couper, (2022), "The Interplay of Structural and External Factors for Strengthening Midwifery Education in Indonesia." Sexual & Reproductive Healthcare 33: 100734. https:/ / doi.org/https:/ / doi.org/10.1016/j.srhc.2022.100734.

Ashari, Riza, Ishomuddin, Tobroni, and Khozin, "From Theory to Practice: Ralph W., (2023), Tyler's Perspective on the Curriculum Transformation." Al-Hayat: Journal of Islamic Education (АЛЕ) 7, no. 2: 44053. https:/ / doi.org/https:/ / doi.org/10.35723/ ajie.v7i2.410.

Choi, Seonkyung, Huihui Li, and Keiichi Ogawa, (2023), "Upper Secondary Vocational Education and Decent Work in Indonesia: A Gender Comparison." International Journal of Educational Development 101: 102833. https:/ / doi.org/https:/ / doi.org/10.1016/j.ijedudev.2023.102833.

Damayanti, Made Rini, Putu Gede Sudira, and Ni Luh Putu Nopriani, (2020), "Effectiveness of a School-Based Peer-Led Education Program on High School Students" Health Behavior in a Boarding School in Bali, Indonesia." Enfermeria Clinica 30, no. 7: 90-95. https:/ / doi.org/https:/ / doi.org/10.1016/j.enfcli.2020.07.019.

Emzir, (2014), Metodologi Penelitian Kualitatif Analisis Data. Jakarta: PT Raja Grafindo Persada.

Farahani, Ezzat Allah Kishani, and Akbar salehi, (2013), "Development Model of Islamic Citizenship Education." Procedia - Social and Behavioral Sciences 89: 64-68. https:/ / doi.org/https:/ / doi.org/10.1016/j.sbspro.2013.08.810.

Hassan, Aminuddin, Asmawati Suhid, Norhasni Zainal Abiddin, Habsah Ismail, and Haziyah Hussin, (2010), "The Role of Islamic Philosophy of Education in Aspiring Holistic Learning." Procedia - Social and Behavioral Sciences 5: 2113-18. https:/ / doi.org/https:/ / doi.org/10.1016/j.sbspro.2010.07.423.

Hastasari, Chatia, Benni Setiawan, and Suranto Aw, (2022), "Students" Communication Patterns of Islamic Boarding Schools: The Case of Students in Muallimin Muhammadiyah Yogyakarta." Heliyon 8, no. 1: е08824. https:/ / doi.org/https:/ / doi.org/10.1016/j.heliyon.2022.e08824.

Hidayah, Siti Nur, "Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 2021): 209-44. https:/ / doi.org/10.21043/ qijis.v9il.7641.

Ikhwan, Afiful, Metode Penelitian Dasar (Mengenal Model Penelitian Dan Sistematikanya). Tulungagung: STAI Muhammadiyah Tulungagung, 2021.

Ikhwan, Afiful, and Ariska Nupita Yuniana. "Strategy Management Semi-Islamic Boarding Schools: Case Study at Pesantren Anak Soleh (PAS) Baitul Qur'an Gontor." Al-Hayat: Journal of Islamic Education 6, no. 1 (2022): 74-86. https:/ / doi.org/https:/ / doi.org/10.35723/ ajie.v6il.222.

Junaidi, Kholid, "Sistem Pendidikan Pondok Pesantren Di Indonesia (Suatu Kajian Sistem Kurikulum Di Pondok Pesantren Lirboyo)." Istawa: Jurnal Pendidikan Islam 2, no. 1 (2016): 95-110. https:/ / doi.org/10.24269/ijpi.v2il.364.

Kusnandi, "Integrasi Kurikulum Berbasis Pesantren Pada Lembaga Pendidikan." Jurnal Kependidikan 5, no. 2 (2017): 279-291. https:/ / doi.org/https:/ / doi.org/10.24090/jk.v5i2.2138.

Makrufi, Anisa Dwi, and Muhammad Risydan Arum Bagas Prihatno. "The Multiple Intelligences Dimension In Indonesia's Religious Education." Al-Hayat: Journal of Islamic Education 4, no. 2 (2020): 138-50. https:/ / doi.org/https:/ / doi.org/10.35723/ ajie.v4i2.107.

Muamanah, Hidayatul, (2020), "IMPLEMENTASI KURIKULUM HOLISTIK-INTEGRATIF UNTUK MENINGKATKAN MUTU PENDIDIKAN DI SDIT LHL" Journal of Islamic Education V, no. 1: 1-19.

Muawanah, Jumrotul, (2012), "Integrasi Sistem Pendidikan Pesantren Dan Madrasah Di Pondok Pesantren Taruna Al-Qur'an Putri Sleman Yogyakarta." Universitas Muhammadiyah Surakarta.

Muhaimin, (2009), Rekonstruksi Pendidikan Islam: Dari Paradigma Pengembangan, Manajemen Kelembagaan, Kurikulum Hingga Strategi Pembelajaran. Jakarta: Rajawali Press.

Nata, Abudin, (2012), Manajemen Pendidikan: Mengatasi Kelemahan Pendidikan Islam Di Indonesia. Jakarta: Kencana.

Nisa', Khoirun, and Chusnul Chotimah, (2020), "Pengembangan Kurikulum Pondok Pesantren." INOVATIF 6, no. 1: 45-68.

Çomar, Mujamil, (2012), Kesadaran Pendidikan: Sebuah Penentu Keberhasilan Pendidikan. Yogyakarta: Ar-Ruzz Media.

Siregar, Rahmad Nauli, (2017), "Konsep Dasar Pengembangan Kurikulum Pendidikan Agama Islam Di Sekolah." Studi Multidisipliner 4, no. 2: 67-89. https:/ / doi.org/https:/ / doi.org/10.24952 / multidisipliner.v4i2.929.

Siyono, Bambang Sumardjoko, Waston, and Adirasa Hadi Prasetyo, (2022), "Integration of Multicultural Values Learning in Boarding Schools." In Proceedings of the International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022), 676:327-36. Atlantis Press,. https:/ / doi.org/10.2991/ ASSEHR.K.220708.041.

Subki, (2013), "Integrasi Sistem Pendidikan Madrasah Dan Pesantren Tradisional; Studi Kasus Pondok Pesantren Al-Anwar Kecamatan Sarang Kabupaten Rembang." Institut Agama Islam Negeri Walisongo Semarang.

Sukmadinata, Nana Syaodih, (2016), Metode Penelitian Pendidikan. Jakarta: PT Remaja Rosdakarya.

Zainal, Suadi, Muhammad Anggung Manumanoso Prasetyo, Che Mohd Aziz Yaacob, and ... "Adopting Pesantren-Based Junior High School Programs: The Pesantren Change Its Educational System Without Conflict." Jurnal Ilmiah Islam Futura 22, no 2 (2022), https:/ / doi.org/http:/ / dx.doi.org/10.22373/jiif.v22i2.13525.

Zainiyati, Husniyatus, "Model Kurikulum Integratif Pesantren Mahasiswa Dan UIN Maliki Malang." ULUMUNA 18, no. 1 (June 2014): 139. https:/ / doi.org/10.20414/ujis.v18i1.156.