TELAAH META-SINTESIS ATAS KONSEP PENDIDIKAN SEPANJANG HAYAT DALAM AL-QUR'AN: KONVERGENSI ANTARA TAFSIR MAUDHU'I DAN FILSAFAT PENDIDIKAN KONTEMPORER
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Abstract
This study aims to construct a philosophical framework of lifelong learning through a meta-synthesis of key concepts in the Qur'an using the thematic interpretation (tafsir maudhu'i) approach, while identifying points of convergence and divergence with contemporary educational philosophy discourse. Employing a philosophical meta-synthesis method with systematic literature review, this research collects and analyzes Qur'anic verses on knowledge, intellect, and learning, and compares them with paradigms of progressivism, humanism, and critical education. The findings indicate that the Qur'an constructs a holistic, integrative, and transcendentally teleological concept of lifelong education (based on ‘ubūdiyyah and khalīfah). Significant convergence is found in the emphasis on active, contextual, learner-centered, and decentralized learning. However, the Qur'an offers a theocentric foundation that provides deep meaning and intrinsic motivation, while also serving as a correction to the tendencies of extreme instrumentalism and secularism in some contemporary streams. The resulting synthesis offers a paradigm of lifelong education that is liberating, meaningful, and relevant for developing educational policies and practices in contemporary Muslim societies.
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References
Al-Attas, S. M. N. (1991). The concept of education in Islam: A framework for an Islamic philosophy of education. International Institute of Islamic Thought and Civilization (ISTAC).
Al-Farmawi, A. H. (1977). Al-Bidāyah fī al-Tafsīr al-Mawḍū‘ī: Dirāsah Manhajiyyah Mawḍū‘iyyah. Maktabah Jumhūriyyah Miṣr.
Al-Faruqi, I. R. (1982). Islamization of knowledge: General principles and workplan. International Institute of Islamic Thought.
Al-Ghazali, A. H. M. (2000). Iḥyā’ ‘ulūm al-dīn (Vol. 1). Dār al-Minhāj.
Ashraf, S. A. (1985). New horizons in Muslim education. Hodder & Stoughton.
Dewey, J. (1938). Experience and education. Kappa Delta Pi.
Fauzi, A. (2020). Tafsir Maudhu’i: Metode dan Aplikasinya dalam Pendidikan Islam. *Jurnal Studi Ilmu-Ilmu Al-Qur'an dan Hadis, 21*(2), 153-170.
Field, J. (2006). Lifelong learning and the new educational order (2nd ed.). Trentham Books.
Freire, P. (1970). Pedagogy of the oppressed. Herder and Herder.
Huda, M. (2019). Pendidikan Humanistik dalam Islam: Telaah Pemikiran Paulo Freire dan Relevansinya dengan Pendidikan Karakter. Jurnal Pendidikan Islam, 8(1), 1-20.
Illich, I. (1971). Deschooling society. Harper & Row.
Indrawan, I. (2022). Praktik Pendidikan Sepanjang Hayat dalam Masyarakat Muslim Indonesia: Studi Kasus di Komunitas Majelis Taklim. Jurnal Pendidikan dan Kebudayaan, 7(1), 1-15.
Jarvis, P. (2007). Globalisation, lifelong learning and the learning society: Sociological perspectives. Routledge.
Langgulung, H. (2000). Asas-asas pendidikan Islam. Pustaka Al-Husna.
Muhajir, A. (2021). Konsep Pendidikan Sepanjang Hayat (Long Life Education) dalam Perspektif Al-Qur’an dan Hadits. *Jurnal Pendidikan Agama Islam Al-Thariqah, 6*(1), 1-15.
Nur, S. (2021). Integrasi Ilmu Naqli dan Aqli dalam Pendidikan Sepanjang Hayat: Tinjauan Epistemologi Islam. Jurnal Islamika, 23(2), 123-140.
Rahman, F. (1982). Islam & modernity: Transformation of an intellectual tradition. University of Chicago Press.
Rahman, A. (2023). Konsep Deschooling Society Ivan Illich dan Relevansinya dengan Pendidikan Islam Kontemporer. Jurnal Kajian Pendidikan Islam, 15(1), 45-60.
Rogers, C. R. (1969). Freedom to learn: A view of what education might become. Charles E. Merrill.
Sandelowski, M., & Barroso, J. (2007). Handbook for synthesizing qualitative research. Springer Publishing Company.
Sari, M. (2022). Relevansi Filsafat Pendidikan Progresivisme John Dewey dengan Pendidikan Sepanjang Hayat di Era Digital. Jurnal Filsafat Indonesia, 5(3), 234-245.
UNESCO. (1972). Learning to be: The world of education today and tomorrow (Faure Report). UNESCO.
Main Article Content
Abstract
This study aims to construct a philosophical framework of lifelong learning through a meta-synthesis of key concepts in the Qur'an using the thematic interpretation (tafsir maudhu'i) approach, while identifying points of convergence and divergence with contemporary educational philosophy discourse. Employing a philosophical meta-synthesis method with systematic literature review, this research collects and analyzes Qur'anic verses on knowledge, intellect, and learning, and compares them with paradigms of progressivism, humanism, and critical education. The findings indicate that the Qur'an constructs a holistic, integrative, and transcendentally teleological concept of lifelong education (based on ‘ubūdiyyah and khalīfah). Significant convergence is found in the emphasis on active, contextual, learner-centered, and decentralized learning. However, the Qur'an offers a theocentric foundation that provides deep meaning and intrinsic motivation, while also serving as a correction to the tendencies of extreme instrumentalism and secularism in some contemporary streams. The resulting synthesis offers a paradigm of lifelong education that is liberating, meaningful, and relevant for developing educational policies and practices in contemporary Muslim societies.
Article Details
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.
References
Al-Attas, S. M. N. (1991). The concept of education in Islam: A framework for an Islamic philosophy of education. International Institute of Islamic Thought and Civilization (ISTAC).
Al-Farmawi, A. H. (1977). Al-Bidāyah fī al-Tafsīr al-Mawḍū‘ī: Dirāsah Manhajiyyah Mawḍū‘iyyah. Maktabah Jumhūriyyah Miṣr.
Al-Faruqi, I. R. (1982). Islamization of knowledge: General principles and workplan. International Institute of Islamic Thought.
Al-Ghazali, A. H. M. (2000). Iḥyā’ ‘ulūm al-dīn (Vol. 1). Dār al-Minhāj.
Ashraf, S. A. (1985). New horizons in Muslim education. Hodder & Stoughton.
Dewey, J. (1938). Experience and education. Kappa Delta Pi.
Fauzi, A. (2020). Tafsir Maudhu’i: Metode dan Aplikasinya dalam Pendidikan Islam. *Jurnal Studi Ilmu-Ilmu Al-Qur'an dan Hadis, 21*(2), 153-170.
Field, J. (2006). Lifelong learning and the new educational order (2nd ed.). Trentham Books.
Freire, P. (1970). Pedagogy of the oppressed. Herder and Herder.
Huda, M. (2019). Pendidikan Humanistik dalam Islam: Telaah Pemikiran Paulo Freire dan Relevansinya dengan Pendidikan Karakter. Jurnal Pendidikan Islam, 8(1), 1-20.
Illich, I. (1971). Deschooling society. Harper & Row.
Indrawan, I. (2022). Praktik Pendidikan Sepanjang Hayat dalam Masyarakat Muslim Indonesia: Studi Kasus di Komunitas Majelis Taklim. Jurnal Pendidikan dan Kebudayaan, 7(1), 1-15.
Jarvis, P. (2007). Globalisation, lifelong learning and the learning society: Sociological perspectives. Routledge.
Langgulung, H. (2000). Asas-asas pendidikan Islam. Pustaka Al-Husna.
Muhajir, A. (2021). Konsep Pendidikan Sepanjang Hayat (Long Life Education) dalam Perspektif Al-Qur’an dan Hadits. *Jurnal Pendidikan Agama Islam Al-Thariqah, 6*(1), 1-15.
Nur, S. (2021). Integrasi Ilmu Naqli dan Aqli dalam Pendidikan Sepanjang Hayat: Tinjauan Epistemologi Islam. Jurnal Islamika, 23(2), 123-140.
Rahman, F. (1982). Islam & modernity: Transformation of an intellectual tradition. University of Chicago Press.
Rahman, A. (2023). Konsep Deschooling Society Ivan Illich dan Relevansinya dengan Pendidikan Islam Kontemporer. Jurnal Kajian Pendidikan Islam, 15(1), 45-60.
Rogers, C. R. (1969). Freedom to learn: A view of what education might become. Charles E. Merrill.
Sandelowski, M., & Barroso, J. (2007). Handbook for synthesizing qualitative research. Springer Publishing Company.
Sari, M. (2022). Relevansi Filsafat Pendidikan Progresivisme John Dewey dengan Pendidikan Sepanjang Hayat di Era Digital. Jurnal Filsafat Indonesia, 5(3), 234-245.
UNESCO. (1972). Learning to be: The world of education today and tomorrow (Faure Report). UNESCO.