VALIDASI EMPIRIS MODEL DEEP LEARNING INTEGRATIF TRANSENDEN (MDLIT): REKONSTRUKSI EPISTEMOLOGI TAUHIDIK DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM
DOI:
https://doi.org/10.55558/al-ihda.v21i1.377Keywords:
Deep Learning, Islamic Educational Philosophy, Tauhidic Epistemology, Muraqabah, Hikmah, Saʿādah, Epistemic Adab, MDLITAbstract
This study aims to empirically validate the Model of Deep Learning Integrative-Transcendence (MDLIT) as a conceptual innovation within the philosophy of Islamic education grounded in tauhidic epistemology. The model reconstructs the Deep Learning trilogy—Mindful, Meaningful, and Joyful Learning—into three spiritual dimensions: muraqabah (spiritual consciousness), ḥikmah (epistemological wisdom), and saʿādah (true happiness). Employing an exploratory–transcendental mixed-methods approach, the research integrates philosophical–conceptual analysis with empirical validation conducted at SMP Negeri 52 Bandung. Data were collected through document analysis, classroom observations, student perception questionnaires, and teacher interviews, and analyzed using descriptive and philosophical reflection. The findings indicate that Mindful–Meaningful–Joyful Learning principles were partially implemented, with an average perception score of 4.05 (“good”), showing increased student spiritual awareness and learning joy. Theoretical synthesis reveals that MDLIT embodies the integration of three core pillars of Islamic education: Haryanti’s tauhidic epistemology, Kurrahman’s epistemic adab, and Irawan’s learning with conscience. Philosophically, MDLIT demonstrates initial validity as a transcendental learning model that unites ontological (muraqabah), epistemological (ḥikmah), and axiological (saʿādah) dimensions, aiming to form the Insān Kāmil—a human being who thinks with adab, learns with the heart, and rejoices in faith.
References
[1] Al-Attas, S. M. N. (1991). The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education. Kuala Lumpur: ISTAC.
[2] Al-Faruqi, I. R. (1989). Islamization of Knowledge: General Principles and Work Plan. Herndon, VA: International Institute of Islamic Thought (IIIT).
[3] Anna, D. N. (2022). Metode sains menurut Ian G. Barbour dan sumbangannya terhadap pengkajian Islam. Jurnal Filsafat, Sains, Teknologi, dan Sosial Budaya, 3(1), 1–17.
[4] Arifin, M. F. S., Efendi, E., & Nurhayati, N. S. Y. (2022). Agama dan sains dalam struktur pembidangan studi Islam di Indonesia. Al-Adabiya: Jurnal Kebudayaan dan Keagamaan, 17(1), 67–87.
[5] Barbour, I. G. (2000). When Science Meets Religion: Enemies, Strangers, or Partners? San Francisco, CA: HarperSanFrancisco.
[6] Biggs, J., & Tang, C. (2011). Teaching for Quality Learning at University (4th ed.). Maidenhead: McGraw-Hill Education.
[7] Fauzi, I. S., Irawan, & Hasanah, A. (2023). Pandangan falsifikasionisme tentang keberadaan Tuhan dalam pembelajaran konsep entropi. Jurnal Filsafat, Sains, Teknologi, dan Sosial Budaya, 29(4), 25–32.
[8] Fullan, M., Quinn, J., & McEachen, J. (2018). Deep Learning: Engage the World Change the World. Thousand Oaks, CA: Corwin Press.
[9] Gardner, H. (1999). The Disciplined Mind: What All Students Should Understand. New York: Simon & Schuster.
[10] Haryanti, E. (2019). Epistemologi Pendidikan Islam dalam Perspektif Filsafat Ilmu. Bandung: UIN Sunan Gunung Djati Press.
[11] Haryanti, E. (2020). Integrasi sains dan agama dalam pendidikan tinggi Islam. Jurnal Filsafat Islam dan Sains, 5(2), 55–70.
[12] Haryanti, E. (2020). Islamisasi ilmu dan penguatan pendidikan karakter. Jurnal Pendidikan Islam dan Filsafat, 3(1), 33–48.
[13] Haryanti, E. (2021). Etika spiritual dalam pembentukan karakter religius peserta didik. Jurnal Tarbiyah Islamiyah, 6(1), 12–26.
[14] Haryanti, E. (2023). Hermeneutika Islam dan transformasi ilmu pengetahuan. Jurnal Filsafat Islam Kontemporer, 4(2), 89–105.
[15] Haryanti, E. (2024). Konsep Sa‘ādah menurut Al-Ghazali dan implikasinya bagi pendidikan Islam. Jurnal Filsafat dan Tasawuf, 8(1), 1–15.
[16] Irawan. (2017). Paradigma keilmuan manajemen pendidikan Islam. Manageria: Jurnal Manajemen Pendidikan Islam, 1(2), 297–315.
[17] Irawan. (2019). Filsafat Manajemen Pendidikan Islam. Bandung: Rosdakarya.
[18] Irawan. (2020). Manajemen Perubahan: Transformasi dan Perubahan Budaya Organisasi. Bandung: IAIN–UIN Press.
[19] Irawan, & Priatna, T. (2023). Etika mahabbah dalam pendidikan Islam kontemporer. Jurnal Budi Pekerti Agama Islam (JBPAI), 2(3), 123–135.
[20] Julhamdani, F., Irawan, & Priatna, T. (2023). Peranan struktur filsafat ilmu dalam pembelajaran agama Islam untuk meningkatkan pendidikan karakter. Jurnal Review Pendidikan dan Pengajaran (JRPP), 6(4), 4491–4497.
[21] Kurrahman, O. T. (2018). Epistemologi Pendidikan Islam: Integrasi Akal, Wahyu, dan Nilai Moral. Jurnal Filsafat Islam dan Sains, 3(2), 87–104.
[22] Kurrahman, O. T. (2019). Rekonstruksi Etika Intelektual dalam Pendidikan Islam. Jurnal Filsafat Islam Kontemporer, 2(1), 33–48.
[23] Kurrahman, O. T. (2020). Islamisasi Ilmu dan Tantangan Pendidikan Modern: Analisis Pemikiran Ismail Raji Al-Faruqi. Jurnal Pendidikan Islam dan Filsafat, 3(2), 71–84.
[24] Kurrahman, O. T. (2021). Pendidikan Karakter Religius dalam Perspektif Filsafat Islam. Jurnal Tarbiyah Islamiyah, 6(2), 88–101.
[25] Kurrahman, O. T. (2022). Integrasi Spiritualitas dan Rasionalitas dalam Pendidikan Islam Kontemporer. Jurnal Filsafat Islam dan Sains, 6(1), 45–59.
[26] Kurrahman, O. T. (2023). Pendidikan Islam Berbasis Adab: Perspektif Syed Naquib al-Attas. Jurnal Filsafat Islam Kontemporer, 4(2), 112–128.
[27] Langer, E. J. (1997). The Power of Mindful Learning. Reading, MA: Addison-Wesley.
[28] Lestari, S. H. (2020). Islamization of knowledge of Ismail Raji Al-Faruqi in typologies of science and religion. TA’LIM: Jurnal Studi Pendidikan Islam, 3(2), 127–141.
[29] Lings, M. (1975). What is Sufism? London: George Allen & Unwin.
[30] Maulana, M. N. A., Aulia, F., & Irawan. (2025). Analisis pemahaman Al-Ghazali dan Abu Thalib Al-Makky terhadap struktur keilmuan PAI. Jurnal Miftahul Ilmi: Jurnal Pendidikan Agama Islam, 2(1), 13–29.
[31] Nasr, S. H. (1981). Knowledge and the Sacred. New York: Crossroad.
[32] Nuraeni, R., & Irawan. (2021). Implementation of scientific integration concept monitoring and evaluation on the pesantren learning curriculum. Al-Tanzim: Jurnal Manajemen Pendidikan Islam, 5(2), 86–95.
[33] Permana, G. S., Irawan, & Priatna, T. (2024). Hegemoni kekuasaan penguasa terhadap pendidikan bermoral dalam tataran ontologis, epistemologis, dan aksiologis. Sinar Kasih: Jurnal Pendidikan Agama dan Filsafat, 2(3), 123–131.
[34] Popper, K. (2002). The Logic of Scientific Discovery. London: Routledge Classics.
[35] Trianti, E., Irawan, & Priatna, T. (2025). Integrasi filsafat ilmu dalam pendidikan karakter di lembaga pendidikan Islam: Tantangan dan peran guru. Educompassion: Jurnal Integrasi Pendidikan Islam dan Global, 1(3).
[36] Wan Daud, W. M. N. (1998). The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas. Kuala Lumpur: ISTAC.
