Even though the trend of the times is getting more advanced, religious education seems less able to keep up. The problem is with Islamic religious teachers. As a result, Islamic religious education cannot be optimized to make peace with progress. Of course, this had an impact on the students he taught.
This trend can be seen in Islamic religious teachers who still emphasize mastery of content-based (knowledge material), take place teacher-centered, and are oriented to goals formulated unilaterally by themselves. Abd. Rachman Assegaf said in his article "The New Direction of the Tarbiyah Faculty Curriculum" (Islamic Education, Volume 1, Number 2, August 2003-January 2004, 179). However, the problem of educational success can be seen from many factors. It is difficult to deny how this tendency can cause failure in the educational process.
Suppose the problem is in the competence of religious teachers. In that case, the estuary can be from where it is produced, namely at the Faculty of Tarbiyah and Teacher Training, Islamic Religious Education Study Program. If so far, Islamic teachers have been comfortable with the learning model, where their students "passively" listen to their lectures (delivery system), memorize specific material, and do the multiple-choice questions or essays they give, it could be because this is how they learned when they were in college. They are conditioned to be dominant Islamic teachers in determining the material and teaching methods, and students are less involved in the learning process. The root of the problem lies in the curriculum of the Islamic Education Study Program, Faculty of Tarbiyah, and Teacher Training. (Ibid, 180)
Realizing the importance of the functional role of Islamic teachers in optimizing Islamic religious education in schools, the conditioning of the curriculum tested by students of the Islamic Religious Education Study Program at the Faculty of Tarbiyah and Teacher Training is a must. Not only how the curriculum of the Islamic Education Study Program at the Faculty of Tarbiyah and Teacher Training needs to be designed to be a solution to the above problems, but what is also important is how the curriculum in the Study Program can be designed in a multidisciplinary, interdisciplinary and even transdisciplinary manner, which allows students to get not only courses related to their fields but also other courses that strengthen their competence as prospective students teacher of Islamic religious education. No curriculum should be designed to dichotomy between religion and science.
Clearly, in Islam, there is no known scientific dichotomy. As a Muslim guide, the Qur'an strengthens this connection between religion and science. The Qur'an provides enormous possibilities for thinking. This way of thinking should then become a paradigm in compiling the curriculum. The development of scientific experiments based on the Qur'anic paradigm will enrich the wealth of knowledge, which is then mastered by students of the Islamic Religious Education Study Program who will later become teachers of Islamic Religious Education.
This curriculum paradigm can drive the emergence of alternative sciences, which "may" be helpful for those living in an era of disruption. With a non-dichotomous curriculum designed in a multidisciplinary, interdisciplinary, and even transdisciplinary manner, it is clear that the normative premises of the Qur'an can be formulated into empirical and rational theories. The transcendental structure of the Qur'an is a normative and philosophical idea that can be developed into a theoretical paradigm. This curriculum paradigm will provide a framework for the growth of empirical and rational empirical science in the sense that it is by the pragmatic needs of humankind as caliphs on earth in general and which intersects with the benefit of Muslims in particular.
So what needs to be done in formulating the curriculum is to reconstruct the view of the sciences extracted from the source in verses of the Quran and hadith, as well as with kauniyah verses, so that they can return to the transcendental unity of all sciences. Not only integrated but also interconnected between one and. M. Amin Abdullah argued for religion and science to be integrated and interconnected. These scientific disciplines need to work together, greet each other, need each other, correct each other, and be interconnected. In other words, the model is multidisciplinary, interdisciplinary, and even transdisciplinary.
Efforts to build unity and connectedness between religious science and science in the curriculum of the Islamic Religious Education Study Program at the Faculty of Tarbiyah and Teacher Training in this sense, the meaning is to make science experience an objectification process where the science is perceived by students who will become religious teachers as something natural or natural, not as a spiritual practice. Meanwhile, students who study with him later can still consider it part of religious practice and a form of worship. This allows the sciences in Islam to be a mercy for all people and the universe (rahmatan lil 'alamin).
So there are two points to develop the curriculum of the Islamic Education Study Program, Faculty of Tarbiyah and Teacher Training, namely: one, the curriculum should be designed not to emphasize mastery of content-based (knowledge material), and also do not condition students to consider learning to take place teacher-centered (teacher-centered) as something good. Second, the curriculum should be designed integratively and interconnectively in its multidisciplinary, interdisciplinary, and even transdisciplinary sense. ***
