THE EXISTENCE OF INTEGRATED ISLAMIC EDUCATION IN MALAYSIA

The Philosophy of Integrated Education covers the whole of the sciences between religious sciences and world sciences. Simply put, integrated education means education that integrates the knowledge of fardhu ain and kifayah. Integrating Islamic education also means integrating useful knowledge or aqli knowledge with naqli knowledge. Integrated education aims to form a moral balance and spiritual development to achieve knowledge, which is an integrated goal in the pursuit of knowledge. Meanwhile, the practice of integrated education from a pedagogical point of view is based on four elements, namely creativity, reflectivity, reciprocity and responsibility. All elements support the integration of knowledge and practice in terms of innovation and in line with current technological advances. The progress and change of Islamic education in Malaysia in accordance with the philosophical principles and policies are set by the Ministry of Education Malaysia based on the National Philosophy of Education and the Philosophy of Islamic Education. The methodology of this study is in the form of literature and direct observation (involved). This article aims to explain integrated education from the point of view of educational philosophy, integrated education from the point of pedagogy, and the existence of integrated education and its challenges in Malaysia. The existence of integrated Islamic education in Malaysia based on the National Philosophy of Education and the Philosophy of Islamic Education to form and apply Islamic or pure values guided by al-Quran and al-Sunnah in integrating knowledge has recently emerged challenged its integration with critical, creative, and innovative thinking practices.


I. Introduction
Education is vital in realizing the manifestation of worship to the attitude of human 'ubudiyyah. It has a massive influence in defending the dignity of Islam that we have inherited since the era of Rasulullah saw. A good education can bring people to submit to the commands and prohibitions of Allah SWT. The process of elevating education according to the Islamic mould must begin from an understanding of the concept of comprehensive knowledge based on the strength of faith in line with the words of Allah SW in surah al-'Alaq 96, verses 1-5, which means .... Read (O Muhammad) by name Your Lord is the creator. He created man from a clot of blood. Read, and your Lord is Most Gracious. Who teaches man through pen and writing. It teaches people what they do not know ... 1 Islamic education in Malaysia was implemented before independence. Islam was first established in Melaka around the 14th century. At that time, the Islamic education system used an informal system. Islamic education continued to be given attention after Malaya achieved independence in 1957. In 1960, based on the Rahman Talib Report, the government enforced an act that is obligated to provide Islamic education to Muslim students in every school with 15 Muslim students or more.
Islamic Education in Malaysia is implemented based on the Philosophy of Islamic Education, which is based on the National Education Philosophy. Islamic education is a continuous effort to impart knowledge, skills, and appreciation of Islam based on al-Quran and al-Sunnah. The goal is to form attitudes, personality, skills, and outlook on life as a servant of God, responsible for developing themselves, society, environment, and country towards achieving good in this world and eternal prosperity in the hereafter.
The development of Islamic education in Malaysia is enhanced from time to time according to changes in the national education curriculum. After the Old Primary School Curriculum (KLSR), the education division enacted the New Primary School Curriculum (KBSR) in 1983 and the New Secondary School Curriculum (KBSM) in 1989. The curriculum lasted for ten years, then was given a new rebranding on a revised basis. Having been presented in 1990, in the KBSR Implementation National Seminar, it was agreed for a new name. In 1993, the Integrated Primary School Curriculum (KBSR) and the Integrated Secondary School Curriculum (KBSM) were implemented with three pillars: communication, individual and human self-development with the environment. In 2003, KBSR and KBSM were revised and drafted into the Primary School Standard Curriculum (KSSR) (PPPM 2013(PPPM -2025, which is now entering the third wave 3 . The development plan provided is clear for teaching and learning, especially in student-centred teaching strategies compared to conventional strategies or teacher-centred, especially in Islamic education. This study was conducted to achieve the following objectives: Identify integrated education from the point of view of educational philosophy; identify integrated education practices from the point of view of pedagogy; identify the existence of integrated education and its challenges in Malaysia.
This study is a qualitative study using library methods books, journal articles and proceedings papers. Social media is also a source of material search. The sources of information obtained to serve as a guide to get a clearer picture of the issues studied.

II. Educational Policies and Policies
The philosophy of education is a fraction of the general philosophy. It consists of several others such as idealism, realism, pragmatism and existentialism. Idealism focuses on the importance of thought, soul and spirituality. While realism is a philosophy that views the material world as the reality of life. The philosophy of pragmatism formed by American philosophers, on the other hand, believed that human beings would acquire knowledge through experience and problem-solving. Furthermore, the philosophy of existentialism is more towards individualism, emphasizing responsibility towards self and life.
The lexicon of education comes from the Latin independent morpheme "Educare", which means to nurture or nurture. According to Yusuf al-Qardawi, the lexical pluralization of education encompasses the whole of life. It includes the mind, heart, spiritual, physical, moral and behavioural aiming to prepare for human life in a society that often faces good and evil, sweetness and bitterness. It is further explained by Russel that the philosophy of education is a medium for the formation of noble human beings and involves two main areas, namely science and technology 4 . From a historical point of view, the national education philosophy was born from a relatively long process, namely a process of building the nation and the country of Malaysia since independence. The knowledge that the national education philosophy formulated in 1988 and mentioned in the Education Act 1996 reads 5 : Education in Malaysia is a continuous effort towards developing the potential of individuals in a comprehensive and integrated manner to produce balanced and harmonious human beings intellectually, spiritually, emotionally, and physically based on faith and obedience to God. This effort aims to produce Malaysian citizens who are knowledgeable, skilled, virtuous, responsible, and able to achieve personal well-being and contribute to the family, society, and country's harmony and prosperity.
According to him, Makkah's declaration of the goal of education is to include the balanced development of the whole human personality through his spiritual training, intellect, rationality, feelings and senses. The source of such education is the source of revelation and reason, as stated in the consensus of the Conference. The factors of balance and coherence in this resolution can be manifested in the national education philosophy formulated 11 years later. The history of education also plays a role in shaping philosophy. The beginning of the national education philosophy was stated in the Education Act 1961, which was implemented based on the Razak Statement 1956 and the Rahman Talib Report 1960. Even so, it is not extensive and only fits in with the era of national development in the 1970s and 80s.
The National Education Policy is more geared towards the government's efforts to unite all races. The purpose of the Education Policy in this state is to unite children of all races in the state by using the national language as the primary medium of instruction. However, this cannot be implemented immediately unless it is to be done gradually.
The Razak Statement 1956, the Education Ordinance 1957, the Rahman Talib Report 1960, and the Education Act 1961 made the birth of this National Education Policy possible to be formulated as a milestone to the era of strengthening and updating in the national education system. This National Education Policy is beginning to be reworked to adapt our country to the development of the times. The 1979 Cabinet Report was the beginning of forming a more transparent national education philosophy. Some of the 1979 Cabinet Report emphasizes basic education skills (Reading, Writing and Counting), spiritual education, and Malaysianstyle curriculum.
The age of globalization is a new challenge for our education system. The birth of the Education Act 1996 is a response to that challenge. For the first time, it can be seen that the government has made various strengthening and affirmations, including the core of the education system, namely the national education philosophy. World-class education or Malaysia as a centre of excellence is made the objective of the current education system as meant by several other education acts.
For the first time, it is clear that it is not only the issue of unity as a significant issue that needs to be resolved but more global issues such as the need for employment and knowledge skills appropriate in the times. What is more, this era is known as the beginning of the wave of information and knowledge. For the first time too, private education as a contributing partner and member in the national education system is given due attention. In the pre-1996 era, private educational institutions could be considered marginal and unrecognized.
In the era of consolidation and updating, the national education system only includes educational institutions established and managed by the government, including vernacular educational institutions. In this age of globalization, our education system ranges from preschool education to public and private higher education. Perhaps, this is what is said to be a more relevant unity approach, which is to include all forms and levels of educational institutions in the country to be regulated in a more comprehensive and integrated manner.
Integration in education means education that integrates the knowledge of fardhu ain and the knowledge of kifayah. In other words, the science of fardhu ain is a science that every individual must learn. According to Alias, the concept of integrated education is to cover the whole of knowledge, namely world knowledge and religious knowledge 6 . From some of the above meanings, the integration of Islamic education is an integration between beneficial knowledge, namely aqli knowledge and naqli knowledge. Aqli knowledge in this context refers to al-Quran and al-Hadith. While aqli knowledge, according to Zetty states that it includes some knowledge such as technological science and social science and natural science. Innovation in integrating pedagogical knowledge and technological aspects in teaching and learning is an innovation to achieve the goal of integrated education 7 .
Integrated education aims to form a moral balance and spiritual development to achieve the knowledge that is the goal in the pursuit of knowledge. This is because the concept of knowledge, which is only based on rationality (intellect), empirical and scientific, fails to produce human beings with high manners and moral values. Integrated education can educate the intellect and the human heart (spiritual intelligence) to acknowledge the existence of the Creator by witnessing the evidence of His existence through the study of intellectual knowledge.
Some opinions from education figures who define integrated education is sourced, centred, led, and based on Al-Quran and Al-Sunnah. It is also an educational concept introduced to overcome the influence of secularism on the Islamic education system.
According to Ahmad Mohd Salleh, the concept of integrated education is a privilege of Islam. It is in stark contrast to the Western school of thought, which separates knowledge into two parts referred to as theology and science or religious knowledge in the West 8 . This is explained by Mohd Kamal Hassan that in Islam, the fields of technology and science do not contradict each other, and they complement each other 9 . These two fields are born from one view, namely Tawhid. There are several divisions of knowledge in education, namely faith, sharia, and morality. However, the integrated concept of encompassing all such knowledge brings a balance between reason and revelation.
The concept of integrated education is based on four vital elements: creativity, reflectivity, reciprocity and responsibility. These elements become the backbone of the formation of the integration of knowledge in terms of innovation and technology. According to Maimun, in shaping technology and innovation in teaching and learning. Focusing on these four elements is needed by educators. It is clear that elements are needed in designing digital technology in teaching and learning and Islamic civilization, and it is the mainstay to achieve the goal 10 .
The word creativity (creativity) which comes from the West, means the ability to create or creativity. It is understood that creativity is the ability to generate ideas and creative thinking to produce work of various forms and technologies. Following the Word of Allah means in surah al-An'am verse 50, which means "Is the situation of the blind the same as the person who sees?".
This verse explains that a creative-minded human being will produce work that is different from others. From this verse, it is recommended to take the teachings and progress of others to advance oneself, the religion of the nation and the country.
The element reflection (reflection) is the second element. This element is the culmination of the idea of Dewey, which was found in his book "How We Think" 11 . From the Islamic point of view, the element of reflection is self-reflection or reciprocity. In education, this element can be applied based on digital technology. The concept of this element will result in better workmanship over time. Self-reflection and career in all activities and actions have been explained in the firmament of Allah, surah al-Zalzalah verses 7-8 12 .
Meaning: Whoever does good as much as a particle, he will surely see (the reward). And whoever does evil as much as a particle, he will see it. Surah Az Zalzalah verses 7-8 (99: 7-8].
Therefore, in the context of teaching and learning practice, the concept of reflection should always be applied so that lecturers and students consistently improve the results of innovative work from time to time.
The element of Reciprocity/Cooperation or cooperation is an element third. This element needs to be emphasized in an organization collectively in the community. In education, teachers cannot work alone without students, and students need to have a community in shaping active and proactive learning. The technological approach helps cooperation between various parties manage quickly and easily anywhere and anytime the built cooperation group produce good work. This is explained in the words of Allah, surah Ali Imran verse 159 means 13 : when you have resolved, put your trust in Allah. Indeed, Allah loves those who put their trust in Him.
The above verse explains that the best attitude of a believer is meekness, forgiveness and prioritizing deliberation in making decisions to produce effective and quality work.
The last element is responsibility. This element is defined by the fourth edition of the Hall Dictionary, meaning that responsibility is the duty borne by a person. The responsibility of every human being in various branches is the responsibility towards the creator, man and nature. While being responsible in the technology approach is seen through what is implemented through the applications used and is responsible for the work results. The propet Rasulullah SAW mentioned these elements 14 :

Meaning: "Surely! Everyone of you is a guardian and is responsible for his charges: The Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, everyone of you is a guardian and responsible for his charges."
The goal of education is also the change and transformation of the individual from one level to a better level. This change and transformation will not be implemented without involving human development that needs to be planned according to the FPK mould. Balanced and holistic human development will not marginalize s is one aspect but will be combined to produce people who have religious beliefs, pure values and strong skills. Based on FPK, education aims to produce a balanced and harmonious human being from all aspects of humanity. In his statement, there are important elements related to human development: developing the intellect, developing the spiritual and emotional, and developing the physical.
These elements are important to be integrated to develop human beings so that there is no defect in the creatures created by Allah SWT. Tajul Ariffin Noordin explained that the imbalance of these elements would lead to a diverse group of human beings 15 . On the other hand, the education produced through FPK is only one group of human beings, that is, human beings who have the title of the human being with pure values, whether spiritual, emotional, physical or intellectual aspects of their thoughts. It is all these elements that make man the best of events (Ahsanu al-taqwim).
According to Mok Soon Sang, philosophy questions the principles of reality, knowledge, and values. Developing human intellectuals and thinking is one of the main branches of philosophy, namely epistemology, which develops human beings 16 . This concept of knowledge is able to improve and develop the human mind. Epistemological theories related to Islamic theory are widely used in the curriculum of the Malaysian education system. Islam proves that knowledge is able to bring the ummah from ignorance to the light of truth. Therefore, the curriculum is designed by FPK by compiling various methods and approaches of teaching and learning as well as assessment to comply with the theory of knowledge.
According to Ahmad Mohd. Salleh, in developing human intellectual, several elements focus on thinking power: having 3M skills, gaining, increasing and disseminating knowledge, thinking critically and creatively (KBKK) and utilizing knowledge for themselves and others 17 . The Malaysian Education Development Plan (PPPM) 2013-2025 has also focused on High-Level Thinking Skills (KBAT) to determine the success of educational transformation as outlined 18 . It is clear that this intellectual development is more geared towards one's cognitive development.
According to Tajul Ariffin Noordin, a strong and noble nation does not only depend on physical strength like material and technological 19 . More clearly, successful human beings only excel in one aspect, but the actual successful term is measured through its spiritual qualities. This is explained in the Qur'an surah al-Mukminim, meaning Indeed, blessed are the believers, that is, those who are humble 'in their prayers. 20 Based on this verse, it means that one's inner strength is a measuring stick in determining one's success. According to Ahmad Mohd Salleh, FPK emphasizes balanced spiritual and emotional development by applying the noble values of the elements across the curriculum 21 . To strengthen the knowledge that connects spiritual and emotional development, FPK makes the principle of faith a holding. With faith and piety, Allah SWT will further strengthen the human personality. According to Ahmad Mohd Salleh, spiritual elements are also applied in the curriculum to realize the Creator's power, appreciate and be grateful for the Creator's gift, realize the responsibility, cultivate a build self-discipline and form noble morals 22 . In addition, spiritual and emotional development is also effectively related to feelings and soul.
In education, the health of the body affects the teaching and learning to run smoothly and more effectively. In Arabic proverb, it is mentioned as a healthy mind is in a healthy body. The curriculum designed by FPK integrates physical education. The co-curricular activities formed also lead to physical and physical development in sports, technical and vocational skills, and entrepreneurship. These skills will help a student live his life in the future. This is explained in the words of Rasulullah saw, he understood "… you know more about your worldly affairs, so do what you want…". 23 16  It means that the effort in developing human beings, the elements of humanity that exist in a person, must be developed in line over time. This is also a method of the proposal used as the ulama's belief in constructing a law that depends on the importance and current maslahah, namely the concept of masaleh mursalah. According to Hassan, Ahmad & Mohd Soleh, Ahmad, at the same time, the concept of sad al-Zarai is also used in order to prevent any disadvantage 24 . Therefore, the education curriculum also considers this aspect of change so that human development can be achieved in line with the times. This is related to the use of information technology in teaching and learning to help a person's psychomotor skills in obtaining information easily and quickly. This focus on human development coincides with the concept of integrated education.
Human Development in the FP framework shows that the desire and willingness of education produce quality human beings from all aspects. The philosophy of education is a guideline for achieving the true purpose of education.
The National Philosophy of Education contains rational ideas and views on education. The basic function of educational philosophy is to provide guidance and direction to education experts in planning or reforming the education system based on the concept and goals of Malaysian education. In this regard, the National Education Philosophy is formulated meticulously by education experts, taking into account all aspects related to the needs of individuals, society and the country. During the National Education Philosophy formulation, several relevant factors have been considered a helpful guide and guidance to all educational efforts. Among the factors, according to Mok Soon Sang, that influence the basic considerations when formulating the National Education Philosophy are as follows 25 : Islam is the official religion of Malaysia. In addition, Christianity, Buddhism, Hinduism and so on are also freely practised according to national law. These religions, especially Islam, are essential factors that influence the basic considerations in formulating the National Education Philosophy.
Malaysian society is multi-racial. The harmony and prosperity of the country depend on tolerance, cooperation, and respect for each other. This positive attitude is critical in achieving racial unity, which is the most important criterion for creating a stable social situation. As is well known, the National Education Philosophy is formulated based on the national ideology reflected in official documents such as the Education Report, Malaysia Plan and Rukun Negara. In shaping the country's ideology, political influence plays a vital role in determining the country's education policy. In this regard, the goal of achieving racial unity is a fundamental consideration in the formulation of the National Education Philosophy. Malaysians who are trained in various skills can help the country grow its economy by increasing its productivity. The ambition to develop the Malaysian economy has become one of the country's educational goals stated in the National Education Philosophy.
Potential can be developed through the educational process. This individual potential includes integrating intellectual, spiritual, emotional and physical aspects. A balanced and harmonious person always practices an attitude of gratitude, always enjoys peace of mind and is ready to face life's challenges calmly. This is a key statement in the content of the National Philosophy of Education.
The Formulation of the Philosophy of Education is inseparable from the influence of the development of the international education system. In this regard, the ideas generated from international education seminars influence the National Education Philosophy. Global factors are related to worldviews and visions, the development of international education, and citizens' ability to contribute towards bringing about international understanding, for example, the programs of democratization of education, graduation of education and lifelong education planned by UNESCO in the 1980s.

III. Philosophy and Existence of Integrated Islamic Education and its Challenges in Malaysia
The Islamic Education Curriculum aims to build and form servants and caliphs of Allah SWT who are knowledgeable, faithful, pious, virtuous and skilled based on the Quran and Sunnah. It also contributes towards enhancing the civilization of the nation and country and the wellbeing of nature to achieve the well-being of the world and the hereafter. Turki Rabib (1982) in Ahmad Mohd Salleh argues that the Philosophy of Islamic Education is built on four pillars, namely 26 : 1.
Strong faith in Allah and His Messenger, angels, heaven, hell, and the day of resurrection.

3.
Knowledgeable in a comprehensive sense.

4.
Good deeds in this world and in the hereafter.
The philosophy of Islamic Education strives to produce good individuals as well as to produce citizens who believe and do good deeds. In addition, it also strives to produce human beings who have a balance in terms of material and spiritual.
The main objectives of the Islamic Education Curriculum are to enable students to: 1.
Read selected verses from the Quran correctly, fluently, with tajwid and fluently.

2.
Practice reading the Qur'an in life.

4.
Practicing the recitation of selected memorized verses in prayer and life practice.

5.
Formulate an understanding of selected Quranic verses and practice them. 6.
Read the selected hadith correctly. 7.
Formulate an understanding of the selected hadith and practice it. 8.
Formulate an understanding of the Islamic faith and believe in life as a handle and support. 9.
Formulate an understanding of fiqh and practice it, and appreciate it in life. 10. Formulate an understanding of the story of the Prophet Muhammad SAW, the history of Islamic figures and civilization and take lessons from it. 11. Formulate an understanding of Islamic morality and practice and appreciate it in life.
According to Mohd Kamal Hassan, the development of the individual as a whole is integrated based on the second concept of the Philosophy of Islamic Education 27 . This is because Islam does not look from an intellectual point of view only in human development, but as a whole, integrated and perfect. As in surah al-Baqarah verse 208, which means: "O you who believe, enter into Islam in its entirety, and do not follow the footsteps of Satan. Indeed, the devil is your real enemy" 28 .
The integrated concept in the Malaysian Islamic Education Philosophy is based on the National Education Philosophy, namely Faith and Obedience to God. The philosophy of 26 Ahmad Mohd Salleh, Op.cit., 27 Muhammad Kamal Hassan, Op.,cit. 28 Team ulama, Op.cit., al-Baqarah verse 208. National education is based on belief in God. According to Ahmad Mohd Salleh, this concept explains that man and nature were created by the Creator, knowing the laws and phenomena of nature according to the rules of the Creator and realizing that man was created to prosper nature 29 . This aspect is the main foundation in the Philosophy of Islamic Education. Islamic education will not accept any curriculum that causes human beings to be born atheists. This is because atheist human beings only worship lust and materialism, which will cause harmony in society to be disturbed. According to Al-Nahwi in the study of Noriati A. Rashid, the main foundation in the Philosophy of Islamic Education is faith in Allah SWT 30 .
Islamic Education in Malaysia is currently formulated based on the Secondary School Standard Curriculum (KSSM) and Primary School Standard Curriculum (KSSR) based on six ( 6) core, i.e. Communication; Spirituality, Attitudes and Values; Humanity; Self appearance; Physical and Aesthetic Development; as well as Science and Technology 31 . The six pillars are key domains that support each other and are integrated with critical, creative and innovative thinking. This integration aims to develop human capital that appreciates the noble values based on religion, knowledge, skills, critical thinking, creativity and innovation. At the same time, this matter also challenges the implementation of integrated Islamic education towards its perfection in Malaysia, namely: Communication is defined as a process of interaction between humans involving the exchange of information through the movement of symbols or speech 32 . There are two types of communication: verbal and non-verbal communication 33 . Verbal communication includes the use of language, speech and voice. In contrast, non-verbal communication involves types of interactions such as the use of body language, facial expressions, posture and eye contact. Communication is also a skill and ability to establish interactions or intermediary relationships or vice versa with other individuals. According to Nussabaum, communication includes writing, reading, arguing, listening, ethics in communication, and having a relationship with the use of technology 34 . Communication is the main process that is inevitable for every individual in daily life because this process will materialize when there is an interaction between two individuals. According to Nurul Salmi, communication skills are an important element that must be present and mastered by every student, whether to meet their needs during the learning process, preparation for the world of work, or social interaction 35 .
In KSSM, Islamic education in Malaysia wants students to master verbal and nonverbal language skills while interacting in daily life to prepare for a career. These three aspects are interrelated. Spirituality involves appreciating religious practices, attitudes and pure values in life. The attitude is more towards increasing obedience to God continuously throughout the day. And values are applied in forming people with noble morals, integration and accountability. 29 Ahmad Mohd Salleh, Op.cit., 30 Noriati A. Rashid, Lee Keok Cheong, Zulkifli Mahayudin and Zakiah Noordin, Philosophy and Education in Malaysia, Shah Alam: Oxford Fajar Sdn. Bhd, 2014. 31 Vol. 4, No. 2, pp. 44-56, 2014. Islamic education subjects are studied by students for two hours a week. It involves basic knowledge and skills related to aqeedah (six pillars of faith, five pillars of Ismam, two sentence creeds), worship (purification, ablution, prayer movement), Sirah (Sirah of Rasullullah saw), morality (emulating the morals of Rasullullah saw, practice according to manners), the basics of the Quranic language and Jawi script (Arabic, hijaiyah letters, Jawi letters, selected prayers and surah juzu 'amma).

Humanities
The core elements of humanities emphasize the development of intellectual skills with mastery of knowledge and conceptual knowledge, the practice of society and citizen building for the 21st century, mastery of environmental, national and global knowledge and appreciation of basic values of democracy, patriotism and unity and communication building in solving problems.

Self-Skills
Self-skills are also applied in education in Malaysia. This assists students in nurturing leadership and personality through curricular and co-curricular activities. In addition, the appreciation of positive values (self-esteem and self-confidence) is emphasized. Help students highlight their potential, existing skills and creativity. Self-skills help students build meaningful relationships with community individuals. The need for self-skills explained according to Gainer, has made a summary of "employability" skills; the first is individual skills that include (communication skills, communication skills, computer skills, and cultural skills); the second is individual reliability skills that include (individual management, ethics, and vocational maturity); and finally economic modification skills (problem -solving skills, employability learning, and even career development) 36 .

Physical Development and Aesthetics
Aspects of physical development and aesthetics are very important in education. Without a solid aspect of physical development, problems will be encountered in all activities and equipment handling. Physical development also improves fine and gross psychomotor as well as eye-hand coordination. It covers a variety of correct techniques such as jumping, object reception, object throwing, and correct body posture while sitting.
In addition, this pillar emphasizes the development of personal health care practices, environmental hygiene and healthy nutrition. Typically, a healthy body is able to provide a good focus on teaching and learning. Good habits will benefit in a lifetime. Safety aspects are also applied in this pillar from potentially self-harming sources, including preventive measures and self-respect care.

Science and Technology
The mastery of science, mathematics and technology is also emphasized. The application, knowledge and skills of science, mathematics, technology responsibly in daily life based on the attitudes and values of science, mathematics and technology must be inculcated in students. The pillars of science, mathematics and technology include the beginnings of science, mathematics, the use of objects in construction activities, and ICT technology. Of the six pillars, Islamic Education focuses on several emphasized aspects, namely the aspects of knowledge, practice, practice, appreciation and culture. The following is the meaning of each of these aspects according to the context of KSSM Islamic Education.
Knowledge means the content or facts of knowledge specified in the Content Standards (SK) and Learning Standards (SP). For example, the title of sunat dhuha prayer contains facts about the meaning, law, and evidence of sunat dhuha prayer. The content or facts are presented theoretically to the students.

1.
Practical Practical means practically implementing the theories learned. For example, after students are taught theoretically about sunat dhuha prayers, students are asked to perform sunat dhuha prayers in practice. It is crucial to practice to ensure a correct understanding of a theory. Teachers need to correct if they find any mistakes when students do practicals.

2.
Practice Practice means to practice the knowledge learned in daily life. For example, after learning about sunat dhuha prayers and performing them practically, students should be guided to practice sunat dhuha prayers in daily life. Pupils should always be reminded to try performing sunat dhuha prayers according to their ability.

3.
Appreciation Appreciation means appreciating the effects and lessons from the practices implemented. For example, the regulation of sunnah prayers aims to get closer to Allah SWT and then produce Muslims with noble morals. Pupils need to be always reminded to be virtuous because they have performed the sunat dhuha prayers.

Cultivation
Cultivation means doing good practices individually as implemented in a congregation or en masse. For example, performing sunat dhuha prayers is made the practice of all school children.
According to Ahmad Mohd Salleh 37 , human beings born from an education system based on the Philosophy of Islamic Education will be taqwa, ikhlas, ihsan, itqan, istiqamah and have admirable human qualities such as love, respect and strong personality. Explained further by Mohd Kamal Hassan and Ahmad Mohd Salleh, in addition, Islamic education also emphasizes the following concepts: a.
Lifelong education b.
Development of all potentials (spirit, mind and body) in a cohesive manner covering cognitive, affective and volitional aspects. c.
Delivering two functions, namely the servant of Allah (ubudiyyah) and the caliph of Allah (representative of Allah on earth) d.
Prospering the whole world. e.
Happiness of life in this world and the hereafter.
Through the concept of the Philosophy of Islamic Education, it is clear that the existence of integrated Islamic Education not only emphasizes the transfer of knowledge, but emphasizes the aspects of values and noble morals in order to achieve the goal of the mission of the Prophet Muhammad saw in perfecting morals. In addition, the Philosophy of Islamic Education is integrated in faith, knowledge and deeds and aims at happiness and well-being in this world and the hereafter.

IV. Closing
Theoretically and conceptually in philosophy, Integrated Islamic Education in Malaysia is already quite perfect. This can be seen in the content of Rukun Negara Malaysia and the Purpose and Goals of Education in Malaysia in the Philosophy of National Education. This concept is increasingly clear in its integration in the Integrated Secondary School Curriculum (KBSM) and also in the Standard Secondary School Curriculum (KSSM). Moreover, the outcome of the Resolution of the Makkah World Conference on Islamic Education in 1977 has re-purified the aims and objectives of the integrated philosophy of Islamic education. Malaysia has welcomed the resolution of the World Islamic Education Conference. An organized and phased manner has been applied, resulting in an integrated curriculum at the university level at the International Islamic University Malaysia (IIUM) and Universiti Sains Islam Malaysia (USIM). This was followed by its implementation by several other universities in Malaysia. However, the challenge of creating its implementation's perfection remains as described in this research article.