Al-Ishlah: Jurnal Pendidikan

Vol.15, 2 (June, 2023), pp. 1842-1849

ISSN: 2087-9490 EISSN: 2597-940X, DOI: 10.35445/alishlah.v15i2.2505

Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of

Science in Islamic Education
Zulkipli Nasution 1, Selamat Pasaribu 2 , Surianto 3, Ahmad Ridwan 4, Hasan Bakti Nasution5

1 Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]

2 Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]
3 Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]
4 Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]
5 Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]

ARTICLE INFO ABSTRACT

Systemic thinking ability is a basic potential for humans in life.
Keywords:
This study aims to analyze the study of systemic thinking from
Systemic Thinking; Wahdatul 'Ulûm's perspective as a study of the integration of
Islamic Education;
knowledge in Islamic education. The approach to this research
Wahdatul ‘Ulum
is a qualitative type, with a literature study method. Sources
of data and study analysis materials used scientific literature
obtained from credible websites, including Google Scholar,
SINTA, Science Direct, and DOAJ. The results of this study
Article history:
indicate that (1) the ability to think thinking is a form of
Received 2022-07-15 optimization of the potential possessed by humans and nature
Revised 2022-08-16 as "perfect beings" created by Allah swt. Islam teaches many
Accepted 2023-04-02 systemic and critical thinking terms, such as al-tafakkur, al-
tadzakkur, al-tadabbur, al-tandzur, and al-ta'aqqul. This potential
supports the task of humanity as caliph fil ardh and 'abd on
earth; and (2) Systemic thinking is relevant to the Wahdatul
'Ulm paradigm as a form of integrality (unity) of science,
views that science is integral, interconnected, and holistic
which is embodied in the form of vertical, horizontal,
actuality, ethical, and intrapersonal integration. Human
potential to have the ability to think systematically and
critically is in line with the application of Wahdatul 'Ulm which
eliminates all forms of scientific dichotomy, with the
paradigm that everything comes from a single entity that is
inseparable, interconnected and contains wisdom.
This is an open-access article under the CC BY-NC-SA license.

Corresponding Author:
Zulkipli Nasution
Universitas Islam Negeri Sumatera Utara, Medan, Indonesia; [email protected]

http://journal.staihubbulwathan.id/index.php/alishlah
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1843 of 1849

1. INTRODUCTION
Thinking is a unique potential possessed by humans. The ability to think is also a differentiator
between humans and others creatures created by Allah swt. (animals, plants, etc.). The thinking potential
of humans aims to help humans in an effort to respond wisely to life's problems. In taking the wisdom of
life, human wisdom also boils down to the ability to think that it is owned (Hafiz, 2022: 617-625). History
records that human success in life is strongly influenced by the potential (ability) to think. Islam as a
teaching (heavenly religion) does not make its adherents a ritual persons, but spiritual and complete
persons in emotional and intellectual aspects (Lubis, 2021: 150-167). Thus, the terms habl min Allah
(relationship with God), habl min an-Nas (relationship with humans), and habl min al-'alam (relationship
with nature) are known. Harmony (harmonization) of humans in establishing these relationships, is
largely determined by the ability to think, take wisdom, and be wise (Al Mujtahid et al., 2022: 531-544).
The thinking ability possessed by humans also makes it appropriate for humans to carry out the
duties of caliph fil ard (leader on earth) and 'abd (servant). This appropriateness is also described in detail
in the sources of Islamic teachings (al-Qur'an and hadith), which show that Islam is rahmatan lil 'alamin
(grace to all nature), teaches and becomes a holistic guide for human life (Istiqomah & Putro, 2022: 37-46;
Nasution, 2016: 73). This shows the urgency of critical and systemic thinking skills in humans. In essence,
humans are creatures whose creation is perfected rather than Allah's others creatures because they have
reason (the ability to think). The potential for thinking in humans leads humans to present various
questions dialectically, which stimulates the human mind to ask questions and try to find answers to
existing questions logically and systematically (Munthe, 2022: 386-399; Sujanto, 2004: 56). This is of course
factored by the experience, insight, knowledge, and information received by the individual (Suridah,
2022: 477-490).
In general, a person's mental ability to think is divided into several aspects, including thinking
logically, systematically, analytically, creatively, innovatively, and critically (Sari & Yuzaidi, 2021: 311-
322). In the context of critical thinking skills, it is related to efforts to compare, differentiate, estimate,
influence, draw conclusions, evaluate, and create patterns. This critical attitude is needed to stimulate
someone to seek answers and solutions to various existing problems (Suryani & Syarqawi, 2020: 60-68).
Critical thinking from Wahdatul 'Ulm's perspective, is defined as the study of integration in the field
of education. This concept or paradigm has been applied to Islamic religious universities (PTKI) in
Indonesia, especially PTKI with university status. The institutional transformation of PTKI in the form of
a university is a form effort to present solutions to community problems and accelerate the realization of
a balanced human civilization in spiritual, emotional, and intellectual aspects.
Advances in technology and the development of the times are very rapid, not only presenting
alternative solutions for the completion of human life. Because, this sophistication also brings changes
that pose challenges and problems for "new clusters" in the community. For this reason, an integrative
and systemic (structured) approach is needed to solve and address these problems. Thus, humans do not
only view problems in a complex way. More than that, they can address various connectivity between
solutions as an effort to solve problems (Bungsu & Rosadi, 2020).
The realization of the first world Muslim education conference in 1977 at King Abdul Aziz University
Jeddah-Saudi Arabia, on the discussion of the integration of knowledge has not shown adequate results
in the Islamic world (Dzukroni, 2022: 142-164; Harahap et al., 2019: 3). Basically the reintegration of
knowledge in the context of 'Wahdatul 'Ulûm' can be done in five forms, namely vertical integration,
horizontal integration, actuality integration, ethical integration, and integration intrapersonal (Harahap,
et al., 2019: 20-26). The implementation of the Wahdatul 'Ulm paradigm concept has several problems. One
of the important issues is related to ontology, basic assumptions, or scientific foundations to be built at
Wahdatul 'Ulm. According to the initiator of Wahdatul 'Ulm, without a solid foundation, the Wahdatul
'Ulm paradigm will not be able to provide a solution regarding the desire for the integration of knowledge
or the unity of science, and of course, at the practical stage, there will be chaos due to the absence of a
solid ontology. Therefore, this study only focuses on the ontology stage regarding the existence of the
Wahdatul 'Ulûm paradigm (Fridiyanto, 2020: 2).

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1844 of 1849

Indeed, research on Wahdatul 'Ulûm has been investigated from various aspects (study point of
view). Among them discussed Wahdatul 'Ulûm as a subject at UIN SU Medan (Hasibuan, 2022; Muthia,
2020), the phenomenon of scientific integration at UIN Walisongo Semarang (Adinugraha et al., 2018: 1-
24; Suharto, 2015: 251-282; Putri, 2016), the philosophical foundation of science facing the era of disruption
(Fridiyanto, 2019: 149-155), character building (Zebua et al., 2022: 39-48), religious moderation (Fatimah,
2021: 131-146), community dedication (Mukhsin, 2021: 379-388; Al Asy'ari, et al., 2021: 704-709), scientific
integration of acquired knowledge and perennial knowledge (Baniah, 2022: 449-458), parental scientific
development (Mardianto, 2021), and the institutional role of the Islamic mass organization Al-Ittihadiyah
in grounding the Wahdatul 'Ulûm paradigm (Khairuddin, 2022).
The aforementioned literature review elucidates that the investigation of scientific integration and
wahdatul 'ulum has been comprehensively and meticulously explored at the State Islamic University level.
Nonetheless, an analysis of the research study revealed a gap in the form of a particular discourse on
critical and systemic thinking as attributes and traits of students at UIN North Sumatra Medan, within
the institutional paradigm of wahdatul 'ulum. This rationale also motivates the researcher to conduct an
in-depth investigation of the topic. The present article is poised to delve into the topic of systemic thinking,
specifically in the context of Wahdatul 'Ulm. The aim of this discourse is to explicate the concept of systemic
thinking, the comprehension and ideology of Wahdatul 'Ulm, the principles of systemic and critical
thinking in an academic context, and the wahdatul 'ulm paradigm model at UIN north sumatra.

2. METHODS
This research uses a qualitative approach with a literature study method (Assingkily, 2021). The
research focus is on the study of systemic and critical thinking from the perspective of Wahdatul 'Ulûm as
an analysis of integration studies in Islamic education. The data sources for the analysis of the study are
obtained from books, scientific articles, proceedings, and final assignments (thesis, thesis, or dissertation).
The search for data sources was obtained from credible pages, including Google Scholar, SINTA, Science
Direct, and DOAJ. The research data was declared valid (valid) after going through checking the data
using reference materials.

3. FINDINGS AND DISCUSSION

3.1 The Nature of Systemic Thinking
Systemic thinking in a critical context gives humans more value than Allah's other creatures.
Through thinking, humans try to find solutions to problems wisely (Hamka & Putro, 2022: 1-12; Daulay,
2014: 160-161). Of course, being wise in question is the "fruit" of human efforts to take life lessons.
Thinking activities require skills to manage long-term memory (LTM) and short-term memory (STM)
in the human mind. For that, various information is needed from experience, scientific insight, lessons,
and something close to daily human life. Thus, a stimulus-response will be realized in the human mind
(Sarbaini et al., 2022: 85-95; Khodijah, 2014: 103).
The human ability to relate various information properly will lead to a wise attitude because it is
balanced between intellectual, emotional, and spiritual (Irawan & Putra, 2022: 132-140; Suryabrata,
2011: 54). Furthermore, these skills also present a high curiosity in humans, seek to make moderate and
beneficial decisions, and formulate appropriate solutions to every problem. Because, consciously,
humans will make decisions, accept risks, and be responsible for all activities (deeds) (Fakhrurrazi,
2021: 15).
Systemic thinking leads humans to the equivalent of polarization components between events or
events, both analytically and synthetically (Juhana et al., 2022: 192-200; Aminullah, 2004: 2). The
combination of analytical-synthetic thinking changes the human thinking system that was originally
passive to active in seeking effective decisions. This ability also makes individuals view problems as
holistic (integrated) and comprehensive (Bungsu & Rosadi, 2020).

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1845 of 1849

The integrity of the systemic way of thinking will produce the best solution and benefit each party.
This is based on the factors that influence it, such as a person's feelings or emotions, education level,
belief system, ambition or lust for something (Fakhrurrazi, 2021: 16). In addition, a person's system of
thinking is also influenced by parenting provided by parents, family roles, patterns of relationships and
interactions in society, friendship solidarity, and information received by individuals through mass
media (Bungsu & Rosadi, 2020: 209-210). Systemic thinking skills are not only processed on a person's
cognitive but also embodied in actions or actions (Bungsu & Rosadi, 2020: 211-212). Thus, the sequence
starts from thinking logically, formulating decisions, and implementing decision-making strategies to
gathering evidence as accountability for actions (Lubis et al., 2022: 27-41; Sidharta, 2005: 6).
Thinking is an activity that is closely related to individual mentality. By thinking critically, a
person has tried to appreciate himself by continuously operationalizing the function of reason, looking
for ideal steps, developing between components of knowledge, to developing a democratic attitude
towards existing differences (Sufratman, 2022: 209-228; Hassoubah, 2004: 86). Thus, it is concluded that
systemic thinking is an effort in the field of education to provide broad opportunities for students to
equip themselves independently as a reflection of life in the future.

3.2 The Nature and Philosophy of Wahdatul 'Ulûm

Wahdatul 'ulum is interpreted as the basic principle of science that is integrated (integrative) and
interconnected (interconnective) (Dewi et al., 2022; Kowiyah, 2012). The integration of science is
intended as an effort to strongly oppose the assumptions or arguments about the existence of a science
dichotomy (reductionist notion). In fact, science is purely intended as a "way" of self-servitude to the
Creator (Allah swt.) and dedication to the development and realization of human welfare (Fridiyanto,
2020: 83).
The Wahdatul 'Ulûm paradigm in a transdisciplinary perspective, actually provides solutions and
answers to the problems of human life (Harahap et al., 2019: 20). This discourse on the study of scientific
integration has long been pursued by world education reform leaders, and developed by contemporary
education leaders, but it seems slow and needs to be accelerated or dynamic in all sectors, especially
higher education institutions (Fridiyanto, 2020: 129).
On another dimension, the dichotomy of science is still believed by a handful of parties, where one
science is considered not cognate or linear. For this reason, the government, through the Ministry of
education is trying to accelerate the institutional status from high schools or institutes to universities
(Harahap et al., 2019: 9-10). The Wahdatul 'Ulum paradigm is present as an effort to erase the scientific
dichotomy that has occurred so far through systematic efforts, namely vertical integration, horizontal
integration, actuality integration, ethical integration, and intrapersonal integration (Fridiyanto, 2020:
1).
Based on the description above, it can be understood how the urgency of Wahdatul 'Ulûm is
assessed from various sides, including the philosophical side. The concept is a study and
implementation of the development of science and educational needs in the modern era, which seeks
to eliminate the dichotomy of science. In achieving these goals, of course, obstacles need to be resolved
to be even better with systemic goals.

3.3 Principles of Systemic and Critical Thinking in an Academic (Educational) Context

Islamic education is a "container" for the dynamics of scientific integration in realizing a superior
generation of noble character (akhlak al-Karimah) (Harahap et al., 2019: 16-17). For this development,
humans need two basic skills: language and the ability to reason (think) (Fridiyanto, 2020: vii).
Improved skills in these aspects enable people to be highly competitive (Harahap et al., 2019: xvi).
Learning, as the main process in the world of education, applies various strategies and approaches
to developing the potential of students. For this reason, education is important to strive for systemic
thinking skills in students, with the aim of exploring scientific thinking humans (Fridiyanto, 2020: 2).
The way that can be taken is problem-based learning and problem-solving-oriented efforts.

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1846 of 1849

In an academic context, systemic thinking skills are very helpful for individuals in constructing
something that exists. This is where creative and innovative ideas emerge in the education world.
Likewise, emotional control is also often a challenge for humans, due to the need to fulfil endless
ambitions. For this reason, it is necessary to balance the intellectual, emotional, and spiritual elements.
Dampening emotions from the side of ambition is also not good. Because, motivation and hope
sometimes arise from human ambition. Thus, proper direction in achieving something must be
internalized from an early age, and this concept is practised in the learning process (academic). Thus,
critical and systemic thinking is indispensable in achieving the goals of human life in an academic or
educational context.

3.4 The Wahdatul 'Ulûm UIN North Sumatra Medan Paradigm Model
UIN North Sumatra Medan, since changing its status from IAIN to UIN (in 2014), has adopted the
transdisciplinary paradigm as an effort to hybridize the cosmopolis approach for a progressive Islamic
society (Harahap et al., 2019: 20-26). Since 2019, the paradigm has been developed with a new concept,
namely the Wahdatul 'Ulûm paradigm with the target of ulul ilmi graduates as the quality profile of
graduates (Sholichin et al., 2022: 1-22; Al Rasyidin & Nizar, 2005: 31).
From various frameworks of thought, research with a transdisciplinary approach at the State
Islamic University (UIN) of North Sumatra uses the Thawwâfi frame of mind, namely, research is carried
out and researchers move around the problem orbitally. Research with Thawwâfi's framework uses
seven principles, namely: scientific and objective, transvision, sunnatullah vision, value internalization,
bahsiyah analysis, mashlahah and tawhidi. In the context of paradigm development, collaborative efforts
between parties are needed in realizing the success of these conceptual ideals. Thus, alumni as “the face
of campus graduates” can take part in the wider community, and any institution is ready to absorb UIN
graduates as a credible undergraduate, master's, or doctoral graduates in their respective fields of
expertise.
Based on the description above, Wahdatul 'Ulûm is believed to be a paradigm that leads campus
people to explore in-depth information about science in an integrative-interconnective way without
agreeing to the slightest dichotomy. This is in line with the concept of systemic thinking that connects
humans to the logic of constructive thinking. This shows that systemic thinking and Wahdatul 'Ulm are
interrelated as a framework of thinking methods directed at various sources of problems that change
the system effectively.

4. CONCLUSION
Based on the description of the results and discussion of the research above, it is concluded that
first, the ability to think is a form of optimization of the potential possessed by humans and nature as
"perfect creatures" created by Allah swt. Islam teaches many systematic and critical thinking terms,
such as al-tafakkur, al-tadzakkur, al-tadabbur, al-tandzur, and al-ta'aqqul. This potential supports the task
of humanity as caliph fil ardh and 'abd on earth; and second, systematic thinking is relevant to the
Wahdatul 'Ulm paradigm as a form of integrality (unity) of science, views that science is integral,
interconnected, and holistic which is embodied in the form of vertical, horizontal, actuality, ethical and
intrapersonal integration. The human potential to have the ability to think systematically and critically
is in line with the application of Wahdatul 'Ulm which eliminates all forms of dichotomy, with the
paradigm that everything comes from an inseparable, interconnected, and wise unit.

REFERENCES
Adinugraha, H.H., Hidayanti, E., & Riyadi, A. (2018). “Fenomena Integrasi Ilmu di Perguruan Tinggi
Keagamaan Islam Negeri: Analisis Terhadap Konsep Unity of Sciences di UIN Walisongo
Semarang” Hikmatuna, 4(1), 1-24. http://e-
journal.iainpekalongan.ac.id/index.php/hikmatuna/article/view/1267.

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1847 of 1849

Al Asy’ari, A., Fadillah, N., Nurussatilalfaini, N., & Juliana, E. (2021). “Mengedukasi Masyarakat pada
Masa Pandemi Covid-19 Melalui Program KKN UIN SU untuk Membenahi Pendidikan Desa Sei
Rotan Tahun 2021” Edumaspul: Jurnal Pendidikan, 5(1), 704-709. https://ummaspul.e-
journal.id/maspuljr/article/view/2012.
Al Mujtahid, N.M., Alfikri, M., & Sumanti, S.T. (2022). “Penguatan Harmoni Sosial Melalui Moderasi
Beragama dalam Surah Al-Kafirun Perspektif Komunikasi Pembangunan (Analisis UINSU
‘Kampus Moderasi Beragama’)” Edukasi Islami: Jurnal Pendidikan Islam, 11(01), 531-544.
http://jurnal.staialhidayahbogor.ac.id/index.php/ei/article/view/2042.
Al Rasyidin, A., & Nizar, S. (2005). Pendekatan Historis, Teoretis, dan Praktis Filsafat Pendidikan Islam.
Jakarta: Ciputat Press.
Aminullah, E. (2004). Berpikir Sistemik. Jakarta: PPM.
Assingkily, M.S. (2021). Metode Penelitian Pendidikan: Panduan Menulis Artikel Ilmiah dan Tugas Akhir.
Yogyakarta: Penerbit K-Media.
Baniah, S. (2022). “Mengulas Konsep Perennial Knowledge dan Acquired Knowledge” Book Chapter of
Proceedings Journey-Liaison Academia and Society, 1(1), 449-458.
https://journal.walisongo.ac.id/index.php/walisongo/article/view/308.
Bungsu, R., & Rosadi, K.I. (2020). “Faktor yang Mempengaruhi Berpikir Sistem: Aspek Internal dan
Eksternal” Jurnal Ekonomi Manajemen dan Sistem Informasi, 2(2).
http://repository.uinjambi.ac.id/8722/.
Daulay, N. (2014). Pengantar Psikologi dan Pandangan Al-Quran tentang Psikologi. Jakarta: Prenada Media
Group.
Dewi, D. T., Ningsih, S. S., Al-Fathan, K. M., & Muqowim, M. (2022). “Integrasi Ilmu Islam dalam
Pembentukan Karakter Siswa Melalui Pembelajaran Sejarah Kebudayaan Islam di Madrasah
Ibtidaiyah” Jurnal Pendidikan Tambusai, 6(2), 14479-14485.
https://www.jptam.org/index.php/jptam/article/view/4722.
Dzukroni, A. A. (2022). “Integrasi Ilmu Keislaman dan Sosial Humaniora dalam Studi Islam: Kritik
Epistemologi Muhammad Arkoun Terhadap Metodologi Studi Islam” At-Turas: Jurnal Studi
Keislaman, 9(1), 142-164. https://ejournal.unuja.ac.id/index.php/at-turas/article/view/3712.
Fakhrurrazi, F. (2021). “Konsep Berpikir Sistemik dalam Penyusunan Rencana Strategis” Jurnal Isema:
Islamic Educational Management, 6(1).
http://journal.uinsgd.ac.id/index.php/isema/article/view/9406.
Fatimah, S. (2021). “Strategi Wahdatul ‘Ulum dalam Mewujudkan Moderasi Beragama” Jurnal Studi
Sosial dan Agama (JSSA), 1(1), 131-146.
http://jurnalpatronisntitute.org/index.php/jssa/article/view/11.
Fridiyanto, F. (2019). “Paradigma Wahdatul Ulum Universitas Islam Negeri Sumatera Utara Medan:
Sebuah Upaya Filosofis Menghadapi Era Disrupsi” Journal Analytica Islamica, 8(2), 149-155.
https://garuda.kemdikbud.go.id/documents/detail/1630707.
Fridiyanto, F. (2020). Wahdatul ‘Ulûm UIN Sumatera Utara Medan: Strategi Bersaing Menuju Perguruan
Tinggi Islam Kompetitif. Malang: Literasi Nusantara.
Hafiz, M. (2022). “Implikasi Integrasi Ilmu Sains dan Agama pada Perkembangan Akhlak Peserta
Didik” Journal of Social Research, 1(7), 617-625.
https://internationaljournallabs.com/ijsr/index.php/ijsr/article/download/125/161.
Hamka, A., & Putro, K. Z. (2022). “Konsep Integrasi Ilmu ke-MI-an dengan Ilmu Islam” JIEES: Journal
of Islamic Education at Elementary School, 3(1), 1-12.
http://jiees.alkhoziny.ac.id/index.php/jiees/article/view/35.
Harahap, S., et.al. (2019). Wahdatul ‘Ulûm: Paradigma Integrasi Keilmuan dan Karakter Lulusan Universitas
Islam Negeri (UIN) Sumatera Utara Medan. Medan: Perdana Publishing.
Hasibuan, H. (2022). “Efektivitas Pembelajaran Daring pada Mata Kuliah Wahdatul ‘Ulûm pada Masa
Pandemi Covid-19” Repository UINSU Medan.
http://repository.uinsu.ac.id/13551/1/laporan%20penelitian.pdf.

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1848 of 1849

Hassoubah, I.Z. (2004). Developing Creative and Critical Thinking Skill. Bandung: Nuansa.
Irawan, D., & Putra, R. S. (2022). “Integrasi Ilmu Pengetahuan: Kajian Interdisipliner, Multidisipliner,
dan Transdisipliner Ilmu Pendidikan Islam Kontemporer” Attaqwa: Jurnal Ilmu Pendidikan Islam,
18(1), 132-140. http://jurnal.staidagresik.ac.id/index.php/attaqwa/article/view/96.
Istiqomah, N., & Putro, K. Z. (2022). “Konsep Integrasi Ilmu ke-MI-an dengan Ilmu Islam” Madrosatuna:
Jurnal Pendidikan Guru Madrasah Ibtidaiyah, 5(1), 37-46.
http://jurnal.iailm.ac.id/index.php/madrosatuna/article/view/466.
Juhana, H., Natsir, N. F., & Haryanti, E. (2022). “Integrasi Ilmu M. Amin Abdullah dan Kuntowijoyo”
JIIP: Jurnal Ilmiah Ilmu Pendidikan, 5(1), 192-200.
http://jiip.stkipyapisdompu.ac.id/jiip/index.php/JIIP/article/view/397.
Khairuddin, K. (2022). “Al-Ittihadiyah’s Gait in the Field of Education in North Sumatra (Study of the
History of Islamic Education)” Edukasi Islami: Jurnal Pendidikan Islam, 11(02).
http://jurnal.staialhidayahbogor.ac.id/index.php/ei/article/view/2486.
Khodijah, N. (2014). Psikologi Pendidikan. Jakarta: Rajawali Pers.
Kowiyah, K. (2012). “Kemampuan Berpikir Kritis Siswa” Jurnal Pendidikan Dasar, 3(5).
http://download.garuda.ristekdikti.go.id/article.php?article=201158&va.
Lubis, M. A., Taib, S. H. B., Usiono, U., Lubis, I., & Sjahrony, A. B. (2022). “Integrasi Ilmu dan Inovasi
Pendekatan Digital dalam Pendidikan Islam Mendepani Era Revolusi Industri 4.0 di Universiti
Kebangsaan Malaysia” Asean Comparative Education Research Journal on Islam and Civilization
(ACER-J), 5(1), 27-41. https://spaj.ukm.my/acerj/index.php/acer-j/article/view/97.
Lubis, R.R. (2021). “Universitas Islam Negeri (Studi Historisitas, Perkembangan, dan Model Integrasi
Keilmuan)” Hikmah, 18(2), 150-167. http://e-jurnal.staisumatera-
medan.ac.id/index.php/hikmah/article/view/128.
Mardianto, M. (2021). “Pengembangan Parental Keilmuan di Lingkungan Universitas Islam Negeri
Sumatera Utara Medan” Repository UIN SU Medan. http://repository.uinsu.ac.id/12003/.
Mukhsin, A., Ifani, A., Manurung, A.A.B., Situmorang, D.F., & Rambe, P.R. (2021). “Tingkat Partisipasi
Masyarakat Kampung Jawa Desa Tebing Linggahara Baru dalam Gerakan ‘Rumah Belajar’
Mahasiswa/i KKN Kelompok 185 UINSU Perspektif Wahdatul Ulum” Al-Amin: Jurnal Kajian Ilmu
dan Budaya Islam, 4(02), 379-388. http://stitalamin.ac.id/jurnal/index.php/alamin/article/view/124.
Munthe, K. B. (2022). “Integrasi Ilmu Terhadap Transformasi Pendidikan Tinggi Islam di Indonesia
(PTAIN, ADIA, IAIN, STAIN dan UIN)” Book Chapter of Proceedings Journey-Liaison Academia and
Society, 1(1), 386-399. https://j-las.lemkomindo.org/index.php/BCoPJ-LAS/article/view/40.
Muthia, R. (2020). “Perkuliahan Bahasa Indonesia Berbasis Teks dalam Paradigma Kesatuan Ilmu
Pengetahuan” At-Tarbawi: Jurnal Kajian Kependidikan Islam, 5(1).
https://ejournal.uinsaid.ac.id/index.php/at-tarbawi/article/view/2074.
Nasution, H.B. (2016). “Mashsha’iyah: Mazhab Awal Filsafat Islam” Jurnal Theologia, 27(1), 73-102.
https://journal.walisongo.ac.id/index.php/teologia/article/view/919.
Putri, D.S. (2016). “Pengembangan Modul Berorientasi Unity of Science dengan Pendekatan Contextual
Teaching and Learning pada Materi Termokimia” Skripsi, Fakultas Sains dan Teknologi UIN
Walisongo Semarang. http://eprints.walisongo.ac.id/id/eprint/5895/.
Sarbaini, A., Natsir, N. F., & Haryanti, E. (2022). “Integrasi Ilmu dan Agama Sebagai Islamisasi Ilmu
Pengetahuan” Riayah: Jurnal Sosial dan Keagamaan, 7(01), 85-95. https://e-
journal.metrouniv.ac.id/index.php/riayah/article/view/5067.
Sari, W., & Yuzaidi, Y. (2021). “Pendidikan Al-Qur’an Anak Usia Dini: Penelusuran Atas Beberapa
Metode” Idrak: Journal of Islamic Education, 3(2), 311-322. http://jurnal.stit-
rh.ac.id/index.php/idrak/article/view/34.
Sholichin, M. M., Alim, W. S., & Nasrullah, A. M. A. (2022). “Integrasi Ajaran Islam dengan Ilmu
Pengetahuan pada Program Studi Tadris Ilmu Pendidikan Alam IAIN Madura: Struktur
Kurikulum, Strategi Pembelajaran dan Pandangan Masyarakat” NUANSA: Jurnal Penelitian Ilmu
Sosial dan Keagamaan Islam, 19(1), 1-22.

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education
Al-Ishlah: Jurnal Pendidikan,Vol. 15, 2 (June 2023): 1842-1849 1849 of 1849

http://ejournal.iainmadura.ac.id/index.php/nuansa/article/view/5431.
Sidharta, A. (2005). Keterampilan Berpikir. Bandung: Direktorat Jenderal Pendidikan Dasar dan
Menengah.
Sufratman, S. (2022). “Integrasi Agama dan Sains Modern di Universitas Islam Negeri (Studi Analisis
Pemikiran M. Amin Abdullah)” Al-Afkar: Journal for Islamic Studies, 5(1), 209-228. http://www.al-
afkar.com/index.php/Afkar_Journal/article/view/211.
Suharto, T. (2015). “The Paradigm of Theo-Anthropo-Cosmocentrism: Reposition of the Cluster of Non-
Islamic Studies in Indonesian State Islamic Universities” Walisongo: Jurnal Penelitian Sosial
Keagamaan, 23(2), 251-282. https://journal.walisongo.ac.id/index.php/walisongo/article/view/308.
Sujanto, A. (2004). Psikologi Umum. Jakarta: Bumi Aksara.
Suridah, S. (2022). “Pendidikan Berbasis Integrasi Ilmu dalam Al-Qur’an” Book Chapter of Proceedings
Journey-Liaison Academia and Society, 1(1), 477-490. https://j-las.lemkomindo.org/index.php/BCoPJ-
LAS/article/view/53.
Suryabrata, S. (2011). Psikologi Pendidikan. Jakarta: Rajawali Pers.
Suryani, I., & Syarqawi, A. (2020). “Pendekatan Konseling Adaptif dalam Konteks Pendidikan Islam”
Prosiding Seminar Nasional Bimbingan dan Konseling Univesitas Negeri Malang, 1(1), 60-68.
http://conference.um.ac.id/index.php/bk/article/view/59.
Zebua, A.M., Lubis, R.R., Batubara, A.R., & Saragih, A.K. (2022). “Pembentukan Karakter Mahasiswa
UINSU Medan Melalui Konsep Wahdatul Ulum” Al-Murabbi: Jurnal Studi Kependidikan dan
Keislaman, 8(2), 39-48.
http://ejournal.kopertais4.or.id/mataraman/index.php/murabbi/article/view/4610

Zulkipli Nasution et al./ Wahdatul ‘Ulum Perspective Systemic Thinking: Study Integration of Science in Islamic Education