The Model of Curriculum Integration in Pondok Modern: An Analytical Study of Robin Fogarty’s Typology

Radinal Harahap; Riswan Zendrato; Muhammad Faisal; Lahmuddin Lubis; Rasyidin; M. Daud Batubara; Zughrofiyatun Najah

doi:10.21111/at-tadib.v21i1.5

المؤلفون

Radinal Harahap STIT Ar-Raudlatul Hasanah Medan, Indonesia
Riswan Zendrato UIN Sumatera Utara, Medan, Indonesia
Muhammad Faisal UIN Sumatera Utara, Medan, Indonesia
Lahmuddin Lubis UIN Sumatera Utara, Medan, Indonesia
Rasyidin STIT Ar-Raudlatul Hasanah Medan, Indonesia
M. Daud Batubara Institut Agama Islam Padang Lawas, Indonesia
Zughrofiyatun Najah Universität Leipzig, Germany

DOI:

https://doi.org/10.21111/at-tadib.v21i1.5

الكلمات المفتاحية:

Curriculum Integration، Pondok Modern، Robin Fogarty، Hermeneutic Education، Holistic Islamic Curriculum Model

الملخص

Curriculum integration has become a major concern in contemporary education, yet existing models are predominantly grounded in Western epistemological traditions and pay limited attention to the spiritual and existential dimensions of Islamic education. Purpose: This study aims to reinterpret the curriculum integration model of Pondok Modern through a hermeneutic dialogue with Robin Fogarty’s curriculum integration typology. Methods: Employing a qualitative library research design, the study analyzes institutional curriculum documents and relevant scholarly works using conceptual reading, comparative mapping, interpretative expansion, and theoretical reconstruction. Findings: The findings reveal that the four dimensions of the Pondok Modern curriculum—intracurricular, cocurricular, extracurricular, and hidden curriculum—correspond to Fogarty’s integration models while extending them beyond epistemological coherence toward the integration of knowledge, faith, action, morality, and spirituality. Rather than merely adapting a Western framework, Pondok Modern embodies an Islamic-Holistic Curriculum Integration Model in which curriculum is experienced as a lived educational process that transforms meaningful learning into meaningful life. Implications: These findings provide a conceptual foundation for curriculum development in Islamic educational institutions, although the study is limited to a theoretical and hermeneutic analysis. Originality: The originality of this study lies in expanding Fogarty’s typology through an Islamic worldview and proposing a holistic model of curriculum integration that enriches contemporary curriculum theory.

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