<![CDATA[Islamic Religious Education (PAI) plays an important and central role in shaping students’ morals and spirituality. This study aims to analyze: (1) the internalization of tafakkur verses in PAI learning (2) the strategies used by PAI teachers in implementing tafakkur-based learning; and (3) the impact of internalizing tafakkur verses in PAI learning. This study employs a qualitative design with a thematic approach. The data analysis technique consists of four steps: categorization, reduction, data display, and conclusion drawing. Meanwhile, to ensure data validity, this study applies prolonged engagement, persistent observation, and triangulation. first, the final product obtained was the internalization of the verses of tafakkur in Islamic Religious Education (PAI) learning, namely tafakkur as a critical thinking method. These findings are based on three dimensions: tafakkur in its conceptual form, tafakkur in its procedural form, and tafakkur in its reflective-applicative form. Second, through appropriate teaching strategies and teacher professionalism, tafakkur is able to encourage vocational high school students to study more diligently, not only in a technical learning environment but also in strengthening the internalization of the spiritual values of Islamic teachings. Third, tafakkur based PAI learning has proven to be successful, as evidenced by its positive impact on learning, personal development, and ecological awareness. The internalization of the tafakkur verse through reflective practice, case studies, and the association of vocational material demonstrates that students construct knowledge through meaningful experiences. This aligns with constructivism theory, which argues that effective learning occurs when students incorporate new concepts into real-world contexts, enabling tafakkur to become a means of building both spiritual awareness and vocational skills. The internalization of the verses of contemplation reinforces the theory of integrative Islamic education, as proposed by Al-Attas and Al-Nahlawi, that religious knowledge and general knowledge cannot be separated.]]>
