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Reconstructing Contemporary Islamic Educational Epistemology: Synergizing Civic Religious Values and Modernity in Integrative Transformative Curriculum Saifullah Isri; Muh Ibnu Sholeh; Teuku Zulkhairi; Hazrullah Hazrullah
Jurnal Pendidikan Terapan Vol 4, No 4 September (2026)
Publisher : Sakura Digital Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61255/jupiter.v4i4.2210

Abstract

Purpose: This study aims to reconstruct contemporary Islamic educational epistemology by examining the synergy between civic-religious values and modernity in the development of an integrative-transformative curriculum at Universitas Islam Negeri Ar-Raniry Banda Aceh. Methods: This study employs a qualitative case study design. Data were collected through semi-structured interviews, classroom observations, focus group discussions, and document analysis involving curriculum documents, course plans, teaching materials, learning outcomes, assessment instruments, and institutional policies. Data credibility was supported through source and method triangulation, member checking, peer debriefing, and an audit trail. Findings: The findings indicate that contemporary Islamic educational epistemology involves the integration of revelation, rational inquiry, empirical knowledge, interdisciplinary perspectives, and ethical responsibility. Civic-religious values, including justice, tolerance, humanity, diversity, and national responsibility, provide an ethical foundation for engaging with modernity. However, challenges remain in disciplinary integration, curriculum implementation, lecturer competence, pedagogical practices, and conventional assessment. The study proposes the Integrative-Transformative Islamic Educational Epistemology Framework (ITIE), comprising five dimensions: epistemological foundation, civic-religious synergy, critical engagement with modernity, transformative curriculum and pedagogy, and transformative outcomes. Research Implications: The proposed framework provides conceptual guidance for curriculum development, teaching innovation, and institutional policy aimed at strengthening critical thinking, ethical reasoning, civic responsibility, and social engagement in Islamic higher education. Originality: This study offers an integrative framework that connects Islamic epistemological foundations, civic-religious values, and critical engagement with modernity within a transformative curriculum approach.
Toward an Islamic Philosophy of Intelligence: Integrating Multiple Intelligences Theory with Fitrah and Aql as a Tripartite Educational Framework Saifullah Isri; Azhari Azhari; Suhazlan Suhaimi
International Journal of Educational Narratives Vol. 4 No. 5 (2026)
Publisher : Yayasan Adra Karima Hubbi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70177/ijen.v4i5.3995

Abstract

Background: Islamic schools often choose between two options. One adopts secular pedagogical models that set transcendence aside. The other relies on linguistic memorization and narrows intelligence to verbal mastery. Both leave many students’ innate potentials unrecognized. Gardner’s Multiple Intelligences (MI) theory describes diverse potentials, but its Western psychological origin raises epistemological objections within Islamic thought. Purpose: This study analyzes how MI theory can be integrated with fitrah (innate human nature) and aql (Islamic rationality) without losing its Islamic epistemological grounding. Method: The study uses a qualitative philosophical design based on conceptual analysis. A hermeneutic coding protocol was applied to 40 documents: 25 journal articles indexed in Scopus or Web of Science, 5 classical texts in translation, and 10 books and proceedings. The protocol combined ontological mapping, epistemological filtering, and teleological assessment, followed by inductive, deductive, and comparative coding. Results: The analysis yields a tripartite model. Fitrah supplies the ontological basis of innate potential, MI gives that potential its pedagogical translation, and aql works as the epistemological mechanism that ties each intelligence to transcendent ends. The mapping links intrapersonal intelligence to muhasabah, naturalistic intelligence to tafakkur, and musical and spatial intelligences to the recognition of jamal (divine beauty). The analysis also locates a gap in the philosophical foundations of current curricula, which drift toward dogmatic reduction or secular utilitarian use of MI. Conclusion: Reading MI as the actualization of fitrah under the guidance of aql gives Islamic education a coherent basis for developing diverse intelligences and a reason to reject both dogmatism and utilitarianism. The model is conceptual. Its translation into lesson plans, assessment, and teacher preparation requires empirical testing.