IBTIDAIYAH MADRASAH (MI) AND INTEGRATED ISLAMIC PRIMARY SCHOOL (SDIT) REQUEST OF ISLAMIC EDUCATION AND INTEGRAL PARADIGM IN THE SISDIKNAS LAW NO. 20 OF 2003

The emergence and existence of the madrasa cannot be separated from the Islamic reform movement which was initiated by the efforts of a number of religious intellectuals who were later developed by Islamic organizations in Java, Sumatra and Kalimantan. Educational institutions currently have three models that have developed in Indonesia, namely schools (general) as mentioned above, madrasas (religions) as well as those mentioned above, and pesantren. The three according to some thinkers cannot realize the education objectives of the National Education System. The author Analsis stated the substantive goals of national education in the National Education System Act No. 20 of 2003 is Islamization and Integration of Islamic education. By combining the two paradigms of Islamic education is likely to be realized with the actual purpose of education. There are four factors that SDIT is very substantive with national education goals in the National Education System Act No. 20 of 2003, which is an Islamization and Integralism of Islamic education, in accordance with the purpose of education in the Act Chapter II Article 3, namely: "To develop the potential of students to become human beings who believe and fear the Almighty God, have a noble, healthy character, knowledge, skillful, creative, independent, and become a democratic and responsible citizen ". Religion with its legality and formality, both knowledge and administration, and both Islamic education institutions are very high and equal, equal to equivalent general education, namely elementary school (SD). This can be seen from the recognition of MI and its integral curriculum both general curriculum and religion, according to its characteristic that MI school-based madrasas (imtaq and science and technology) and SDIT are religion-based schools (science and technology and imtaq).


INTRODUCTION
Science is light that illuminates the entire universe without the exception of types and tombs of science. Imtaq science and science and technology are basically a unity that supports each other inseparably in Islamic disciplines. But Orientalist thinking disrupted the world of science and education, which later gave birth to the science and education dichotomy. The Islamization process continues in Southeast Asia, especially in Muslim-majority countries such as Indonesia and Malaysia. 2 This process of Islamization penetrated all aspects of life including the fields of science and education. Islamization of education is growing rapidly in Indonesia, both at the level of primary, secondary and tertiary education. For example in basic education, modern Islamic schools (MIM), global Islamic schools (MIG) and international Islamic schools (MII) emerged.).
The struggle of the general paradigm and Islam gave birth to alternative thinkers such as Al-Kindi. According to al-Kindi that religion and philosophy are two different things both from the aspect of the source and the method. Religion comes from divine revelation, while philosophy comes from discursive knowledge. However, the ultimate goal that they want to achieve is the truth in the matter of divinity or metaphysics, so that the goals of religion and philosophy are the same. Thus, al-Kindi brought together religion and philosophy in the form of substance which in its peak study was the highest truth or single truth which was both sought by philosophy and religion. 3 This is the philosophical background of the return of Islam to the true ideology of science. Then the term Islamization and integration of science and science emerged.
With regard to the term integration of science, it is echoed along with the desire of most Muslims to rise up to improve and improve the quality of Islamic education which is still lagging behind. Until now there is still a gap between the conditions that should be (das sollen) actually (das sein).  of the formation of a whole   Indonesian people, namely human beings who believe and fear the Almighty God, are noble, healthy, knowledgeable, competent, creative, independent and become democratic citizens and responsibilities. 5 The idea of integration (Islamic and general values) may be a concept that is 'obsolete' to be re-discussed, considering that this dichotomy has been deeply entrenched since the middle ages ago. However, the development of ideas to study more deeply can provide a very broad spectrum, even something interesting to study and examine critically and sharply, so the problem of the dichotomy of science is expected to have no wider implications in the implementation of Islamic education especially in the midst of people's efforts Islam to carry out reforms to improve the quality of Islamic education that is still lagging behind and marginalized. 6 The idea of the integration of science in Islam is now being pursued again by Islamic education thinkers. The beginning of the emergence of the idea of scientific integration was motivated by the dualism or scientific dichotomy between general science on the one hand and religious science on the other, which eventually gave birth to the education system dichotomics. 7 This integralism of education gave birth to an equal educational institution with MI, for example SDIT (integrated Islamic elementary school and tahfizd).
According to Islamic education philosophy expert from UIN Sunan Kalijaga Jogjakarta as well as popularizing the integration or integralism of science and education, namely Amin Abdullah,8 in fact the history of Islamic education has split into two faces for a long time, namely the integralistic-encyclopedic paradigm and the paternalistic-specific paradigm. An integralistic-encyclopedic paradigm of scientific development is emphasized by Muslim scientists such as, Ibn Sina, Ibn Rushd, and Ibn 5 Gazetted. National Education System Law. (Jakarta: National Education System, 2003) Islamic education experts who at the same time popularized Islamization of science and education Naquib al-Attas argued that, Islamization must be comprehensive from philosophy, paradigm to the learning process that adapts to the characteristics of  Yunus, Muh. (2014). "Integration of Religion and Science: Responding to the Lethargy of Scientific Traditions at PTAI". Insania,Vol. 19,No. 2,p. 285. 11 Vol. 8, No.1, 2000, p. 18-19

The Origin of the Ibtidaiyah Madrasah
The word madrasa is taken from the root word darasa which means learning.
Madrasa is a meal of this word so it means a place to study. 14 The term madrasah is often identified with the term school or some form of college run by a group or Islamic institution. 15 According to the Government Regulation and the decision of the Minister of Religion and the Minister of Home Affairs which regulates madrasas, namely that madrassas are Islamic religious education institutions which in the curriculum contain religious subject matter and general subjects, religious subjects in madrasas are more than those in religious schools. general. 16 In fact, the emergence and existence of the madrasa cannot be separated from the Islamic reform movement which was started by the efforts of a number of religious intellectuals who were later developed by Islamic organizations both in Java, Sumatra and Kalimantan. 17 The history of madrasa development in Indonesia, known as two types of madrassas, madrasah diniyah and non-diniyah madrasas. Madrasah diniyah is a religious education institution whose curriculum is 100% religious. The non-diniyah madrasa is a religious education institution whose curriculum, in addition to religious material, covers a variety of general subjects. 18 The definition of Madrasah Ibtidaiyah is an educational institution that provides low education and teaching and makes Islamic religious subjects a basic subject of at least 30% in addition to general subjects. 19 Then MI is elementary school education in general education. Both are according to equal laws in formal basic education.  Indonesia, 1990-1942. (Jakarta, LP3ES, 2005, p. 7. 18 Mohammad Kosim,. "Madrasas in Indonesia, p. 42; see also Supani. (2009). "History of the Development of Madrasas, p. 2-3 19 Mohammad Kosim, "Madrasas in Indonesia, p. 48; see also Drajat, Manpan. (2018). "History of Madrasas in Indonesia". al-Afkar, Journal for Islamic Studies, Vol. 1, No.1, 2007, 196-206, p. 199 But the existence of the madrasa in the 1970s was carried out under the Ministry of Education and Culture, then the Islamic community objected and protested. 20  Besides Fazlu Rahman, al-Faruqy stated that the Islamic education system must be integrated with the secular system. The combination of the two education systems is expected to be more able to be done than just using the methods of the Islamic system and ways of secular system autonomy. 29 Thus, the Islamic religious sciences will always intersect with the realities of everyday life and modern public sciences can be brought into the framework of the Islamic system. 30 Integrated Islamic Schools are an integral part of the national education system in Indonesia. This can be seen in the use of school names, the willingness of integrated Islamic schools to fully accept the curriculum originating from the Ministry of Education and Culture, the implementation of examinations that conform to government-administered examinations, and certification programs by teachers in integrated Islamic schools. 31 Efforts to find a solution to "alternative models of Islamic education" that will be adapted to the needs of Indonesian civil society, there are at least three approaches offered as alternative patterns of Islamic education, namely: 1). Systemic approach, that is, changes must be made to the entire system at existing formal Islamic educational institutions, in the sense that there is a total change. 2). A supplementary approach, namely by adding a number of educational packages aimed at broadening the understanding and appreciation of Islamic teachings more adequately. This step which is often done with the popular term is "patchy". 3). Complementary approach, namely by attempting to change the curriculum with a little radical to be adjusted in an integrated manner. That is, for current conditions, changes to the Islamic education curriculum must be oriented to competencies, namely knowledge competencies Integration of Islamic education. By combining the two paradigms of Islamic education, it is likely that the actual purpose of education in the Act will be realized Chapter II Article 3, namely: "To develop the potential of students to become human beings who believe and fear the Almighty God, noble, healthy, knowledgeable , capable, creative, independent, and a democratic and responsible citizen ".

Integrated Islamic Elementary School (IIES).
According to the author there are at least four factors that SDIT is very accordance with the purpose of education in the Act Chapter II Article 3, namely: "To develop the potential of students to become human beings who believe and fear the Almighty God, have a noble, healthy character, knowledge, skillful, creative, independent, and become a democratic and responsible citizen ". This is in line with Suyatno in "Integrated Islamic Schools In The National Education System". These four factors are:

1) Use of School Names
The use of the name "school" in Integrated Islamic Schools shows that these educational institutions are institutionally closer to the characteristics of public schools, not madrassas or boarding schools. The use of the term "school" has been recognized by the founders of the Integrated Islamic School that inevitably they are administratively under the auspices of the Ministry of Education and Culture. On the other hand, the use of the name "school" is based on pragmatic considerations that so far schools are more in demand by students from various circles in Indonesia than madrasas or pesantren. 36 Pragmatic considerations, the use of the name "school" is proven to have built the image of an Integrated Islamic School as an educational institution that is responsive to the development of modern times among people who do not have a strong religious foundation. As is commonly known, the school is a modern educational institution inherited from the Dutch colonizers. Compared to educational institutions that have developed before, schools have advantages in terms of science and technology development. 37 While the word "integrated" is a concept used to build the image of integrated Islamic schools that in addition to the development of science and technology, they also develop excellent religious education. The word "integrated" itself is a symbol of the integration of science and technology development with Islamic sciences. 38 2) Adoption of the National Curriculum Integrated Islamic Schools totally adopted the curriculum from the Ministry of However, the Integrated Islamic School strongly emphasizes the assessment of affective and psychomotor aspects, in addition to cognitive assessment through daily tests, midterms, and final school examinations. Attitude assessment is done through teacher observation every day. The closeness of the relationship between the teacher and students in the school makes it very easy for the teacher to give an authentic and objective assessment. Skills assessment takes precedence with practice. To support student assessment comprehensively, the school also implements the existence of a connecting book. This connecting book is used as a means of communication between teachers and parents so that the development of students in the school is also monitored by the teacher. 43

4) Teacher Certification by Integrated Islamic School Teachers
The existence and profession of teachers in Integrated Islamic Schools also makes this educational institution stronger and more dependent on the National Education System. Even though teachers in Integrated Islamic Schools have different criteria compared to other schools, for example; selected by JSIT, required to have memorized from several juz al-Quran, wearing a large veil for female teachers. The existence of teachers in this school cannot be separated completely from the national education policy. Like the teachers in other schools, the teachers at the Integrated Islamic School also participated in the teacher certification program conducted by the government. This is a consequence of the Integrated Islamic School as a private school that is not fully able to provide teacher salaries from the school's personal pocket. 44 The teacher certification program regulated in Law No. 14 of 2005 concerning teachers and lecturers is one of the efforts made by the Indonesian government to improve the quality of teaching staff. One of the important points of this program is the improvement of teacher qualifications and competencies. But in addition, teachers who have passed certification receive welfare benefits of one salary per month. Therefore, the teacher certification program is one of the main attractions for the wider community towards the teaching profession. It is not wrong if now high school alumni in Indonesia flock to register at the teacher's faculty. Likewise with integrated Islamic schools, although they initially criticized many of the national education system, many integrated Islamic school teachers also joined the certification program. 45 So with these four factors, it clearly adds to the high role of SDIT or SIT (integrated Islamic school) in realizing national education goals according to existing laws, which in essence is Islamization and integralism of Islamic education.
Religion with its legality and formality, both knowledge and administration, and both Islamic education institutions are very high and equal, equal to equivalent general education, namely elementary school (SD). This can be seen from the recognition of MI and its integral curriculum, namely the general curriculum and religion, according to its characteristic that MI school-based madrasas (imtaq and science and technology) and SDIT are religion-based schools (science and technology and imtaq).

CONCLUSION
Education is the main pillar of the rise of a country and nation. The ideology and paradigm of thought of educational leaders are the life of the world of educational effectiveness in a country. Islam is a strict teaching about education with the term compulsory education from buayan to grave. The education cycle starts from the mother's womb (womb) to the soil content (barzah). These three natural linkages make Muslim thinkers who are concerned about education that links between the three realms (womb, world and barzah). The emergence and existence of the madrasa cannot be separated from the Islamic reform movement which was initiated by the efforts of a number of religious intellectuals who were later developed by Islamic organizations in Java, Sumatra and Kalimantan. Educational institutions currently have three models that have developed in Indonesia, namely schools (general) as mentioned above, madrasas (religions) as well as those mentioned above, and pesantren. The three according to some thinkers cannot realize the education objectives of the National Education System. with the purpose of education in the Act Chapter II Article 3, namely: "To develop the potential of students to become human beings who believe and fear the Almighty God, have a noble, healthy character, knowledge, skillful, creative, independent, and become a democratic and responsible citizen ". Religion with its legality and formality, both knowledge and administration, and both Islamic education institutions are very high and equal, equal to equivalent general education, namely elementary school (SD). This can be seen from the recognition of MI and its integral curriculum, namely the general curriculum and religion, according to its characteristic that MI school-based madrasas (imtaq and science and technology) and SDIT are religion-based schools (science and technology and imtaq).