guarantee of truth that fosters beliefs so as to keep a
scientist constantly trying to uncover the secrets of
reality. This means that religion is the foundation of
a large building called science (Yusuf, 2007). In
relation to the pattern of the fourth relation, Golshani
reveals that between science and religion are two
entities that cannot be separated from one another,
and even occupy an equal place as an essential part
of the religion (Gholsani, 2000). According to
Golshani, all the events that exist in the universe
cannot be separated from the existence of God
(2000). Thus, God as the creator of the universe,
should be the end point of the scientist's reflection
process.
Even though some scientists are still considering
science and religion in conflict or even contradict
each other, there is growing paradigm shifting
among Moslem scholars that science and religion are
interconnected. It is, therefore, science should be
taught along with the religious values and principles
in an educational setting (Muspiroh, 2013; Ishak,
2015; Hamzah, 2015). This new shifting paradigm
has also raised in Islamic school stakeholders under
this study, of whom the majority have a similar
agreement that science and Islam are not
contradictory and should be integrated in science
teaching. Integrating Islam and science means that
teachers as a central role model should also be able
to put religious values into their science teaching,
not an sich teaching science as an independent
subject (Muspiroh, 2013). In this case, the role of the
teacher is not only transferring knowledge of
science, but also why and what science is for and its
relationship with himself as a servant of God as well
as a leader –Khalifah—in the earth (Ishak, 2015).
Thus, there should not be a dichotomy between
science and religious teaching, especially at school
level, since in Moslem belief the source of all
knowledge is coming from Allah (Al Attas, in Ishak,
2015).
As in the findings, this paradigm has been also in
line with Indonesian national curriculum. Religious
values are a part of the spirit of science teaching,
reflecting on national curriculum which is stated in
its first core competence. Building spiritual students’
competence is also a part of science teachers’
responsibility—not only the task for religion subject
teachers (Muspiroh, 2013). Further, Hidayah (2014)
also argued that science, social and religion should
be taught in an integrative and interconnected way
for the three of them are equally interrelated.
Separating one of them may impact to the
relationship between humanity and godliness values
and leads to the secularism (Hidayah, 2014).
Other than that, the spirit of Islam integration
toward science is also in line with the Indonesian
Education goal, which is stated in Indonesian
constitutional law chapter 31, verse 3 and 5
(Muspiroh, 2015) and through Indonesian law of
national education system number 20, year 2003,
chapter 3 (Hamzah, 2015). Either in the
constitutional or in the law of national education
system, it is stated that the goal of the Indonesian
education system is not only to equip the citizen to
have good knowledge and skills, but also to create
excellent citizen with good moral and strong belief
to their own God. This indicates that the idea of
Islam integration toward science is not contradictory
with the main purpose of Indonesian education
system, and it is in reverse, is a part of Indonesian
Education goal manifestation
However, the result of this study confirms that,
even though school stakeholders mostly agree with
the spirit of integration, it does not in line with its
implementation. Still, Islam and science are taught
in different way in Islamic school. Beside religion
becomes a single subject, some of schools instill
Islamic values to the students through daily
habituation. In this context, Islam and science are
still integrated into school independently (Asykuri &
Kuipers, 2017). Teachers feel incapable of
integrating Islamic values into their teaching, and
interestingly, even though they believe that Islam
and Science are essential to be integrated, in some
cases, they stated that religious teaching is the
responsibility of teachers of religion subject to teach.
This shows that in integrating Islamic values,
teachers are still lack of confidence toward their own
capability. This finding is consistent with that of
Asykuri and Kuipers (2017). Moreover, in their
research they found three models of Islamic
integration done by teachers in the classroom, they
are contextual, ideologies and independent
integration.
In relation to the improvement of student’s
science literacy, Muspiroh (2013) stated that Islam-
Integrated science will strengthen not only students’
cognitive skill, but also their affective and
psychomotor skills. Indeed, this will create a holistic
learning environment. School stakeholders’ belief in
the improvement of science literacy also supports
evidence from previous observation conducted by
Hamzah (2015). His experimental study reveals that
students achieved higher scores of science after they
use Islam-integrated science module offered by the
researcher. This indicates that Integration of Islam in
science will encourage students to think at a higher
level of consciousness (Sardjiyo, 2005). So that this
will encourage students to be able to think critically,
and be able to contextualize science into everyday
life as a religious person. Moreover, students will
also be able to interpret scientific data and evidence,
and be able to explain scientific phenomena. With
the ability to think at a higher level of awareness,