Contemporary education is often trapped in a framework of superficial pragmatism, neglecting spiritual and

ethical dimensions—this leads to a significant crisis of values in global society. The failure of existing

educational systems to cultivate individuals with integrity and foresight is strikingly evident, triggering an

alarming moral deficit. Ironically, studies on the concept of 'Al-Hikmah' as a philosophical foundation for

education, although mentioned in some discourses, are rarely analyzed in a structured manner to delineate its

comprehensive theoretical framework. This study involves a critical conceptual analysis of relevant classical and

modern literature, examining key arguments and their methodological implications. Three main themes emerge:

first, Al-Hikmah demands the integration of revealed knowledge and intellect; second, this education centers on

the formation of ethical individuals through exemplary conduct; and third, it emphasizes the attainment of

purpose. Questions about the meaning and purpose of knowledge—whether it is merely a tool to achieve material

success or a path to a deeper understanding of existence—continue to haunt educators and thinkers. In reality,

we observe graduates who are academically excellent but often deficient in human, social, and ethical aspects,

indicating a serious imbalance in current pedagogical goals. This failure may well be rooted in a fragile

philosophical foundation—a void rarely openly acknowledged. A paradigm that overly emphasizes quantitative

measurement and market competition has, perhaps, diminished the very meaning of 'education', hindering the

true potential of individuals to develop holistically. Criticism of utilitarian approaches in education is not new;

thinkers from various backgrounds have long pointed fingers at a system that seems only to want to produce

'skilled workers' rather than 'wise citizens'. However, we rarely see serious efforts to seek and apply a

philosophical framework truly rooted in the tradition of wisdom—a tradition capable of uniting intellect and

confused times.

The discourse on Islamic philosophy of education has never ceased, yet the depth of discussion sometimes feels

superficial, often straying into debates about form rather than essence. Many scholars, such as Al-Attas (1979)

and Nasr (1976), have long emphasized the necessity of integrating revealed knowledge and intellect, viewing

education not merely as a process of acquiring information—a process now increasingly accessible—but as the

formation of the soul. This perspective, which places adab (manners/discipline) and akhlaq (morality) at the

pinnacle of the hierarchy of knowledge, contrasts with Western approaches that tend to separate knowledge and

values, creating increasingly complex ethical dilemmas in science and technology. Al-Attas, for instance,

through his renowned work, argues that the ultimate goal of Islamic education is to produce an adab-infused

meaning wisdom, is often mentioned in the context of philosophy in general but rarely specifically articulated

in educational theory, particularly how it can become the backbone of curriculum or teaching methodology. A

small number of scholars like Sazelin (2017) have attempted to link Al-Hikmah with moral education, but its

scope remains limited, not encompassing the broader epistemological, ontological, and axiological aspects

contained within the concept. Furthermore, there is a tendency to view Islamic education as a monolithic entity,

ignoring the diversity of thought and interpretation throughout history—this is a dangerous simplification.

Orientalists, and ironically, some Muslim scholars themselves, often fail to appreciate the intellectual dynamism

within the Islamic tradition, causing discussions about the philosophy of Al-Hikmah education to be trapped in

stereotypes or biased interpretations. A significant challenge is how to combine the Al-Hikmah framework,

rooted in metaphysical tradition, with the needs of the contemporary world that demands critical thinking,

scholars. Unfortunately, modern studies rarely delve deeply into how this 'spirit' of Al-Hikmah was applied in

daily pedagogy, how teachers at that time instilled wisdom in their students—not just knowledge. What specific

techniques were used? How were these values naturally absorbed? These are important questions that require

more serious research, going beyond merely admiring past greatness. Clearly, there is an urgent need to formulate

an Al-Hikmah framework that is not only descriptive—telling what has happened—but also prescriptive, i.e.,

how it can be revived as the backbone of a more relevant and morally and intellectually competitive education

system. Views such as those by Freire (1970), albeit from a different context, emphasize education as a tool for

liberation and enlightenment, which can be said to align with the essence of Al-Hikmah that views knowledge

as a path to freedom from ignorance. However, Freire is more oriented towards socio-political liberation, while

Al-Hikmah touches deeper ontological and spiritual dimensions—viewing knowledge as a tool to understand

on the concept of Al-Hikmah as a coherent theoretical framework is still lacking—a gap this study hopes to fill.

This study is a pure conceptual research, based on critical document and literature analysis—not a random study.

We did not conduct field surveys, no interviews, and no focus groups, as its primary purpose is to construct a

theoretical framework. This approach was carefully chosen, not for convenience, but because it is most suitable

for the purpose of excavating, synthesizing, and restructuring complex philosophical ideas widely dispersed in

the corpus of knowledge. To understand 'Al-Hikmah' as an educational concept, one needs to delve deep into

classical and modern texts, examining not only literal definitions but also its metaphysical and epistemological

implications. This demands patience and intellectual acumen. Our analysis process began with the identification

and collection of key literature discussing Islamic philosophy of education, wisdom in the Islamic context,

repeated reading of the selected literature. Each text was broken down into its conceptual elements, such as the

definition of Al-Hikmah, its sources, the educational goals it supports, the roles of teachers and students, and

proposed teaching methodologies. We looked for common threads, recurring themes, and also contradictions—

because contradictions themselves often reveal the richness of interpretation. The goal was not merely to

summarize what each author said; it was to construct a coherent and comprehensive narrative from the fragments

of information available. The thematic analysis was conducted manually, not using software, because this process

demands intuitive understanding and subjective interpretation that can only be performed by a trained human

mind. After identifying the main themes, we moved to the synthesis process. This was the most challenging

phase—connecting disparate points, reformulating complex ideas into clear and concise propositions. The

construction of the Al-Hikmah theoretical framework as an educational model involved an inductive process,

this framework could answer fundamental questions about the purpose of education, curriculum content, and

pedagogical approaches from the perspective of Al-Hikmah. This methodology, although document-based,

demands a high level of critical thinking, rejecting simplistic notions and instead encouraging in-depth

research—a form of intellectual 'archaeology' essential for producing meaningful theoretical contributions. Thus,

this study is absolutely an interpretive and constructive endeavor, building upon what already exists, but with a

fresh perspective and a new synthesis.

This conceptual study reveals several important aspects of the Al-Hikmah philosophy of education, which are

often overlooked in contemporary educational discourse. This is not just an old theory. It is a profound system

of thought. Wisdom, or Al-Hikmah, is not merely synonymous with cleverness or intelligence; it transcends that,

to memorize their definitions. This is a slow process and requires high commitment. An Al-Hikmah school might

The findings of this study, which outline the principles of Al-Hikmah education, raise profound questions about

the direction of our education system today—what exactly are we achieving? Clearly, the gap between the noble

goals of education and the reality of its implementation is widening. The emphasis on the integration of revealed

knowledge and intellect, for example, is not just academic rhetoric; it is a prerequisite for building a balanced

is increasingly dominated by bureaucratic pressures, an emphasis on test results, and a decline in professional

status—this is very disheartening. How can a teacher, trapped in a system overly focused on numbers, become

a murabbi (mentor) who guides the soul, as demanded by the Al-Hikmah philosophy? It is a dilemma that

requires a radical paradigm shift, not just additional pedagogical training. The system needs to re-value the moral

and spiritual qualities of an educator, not just their academic qualifications. Perhaps, universities that train

teachers need to reform their curricula, incorporating modules that seriously emphasize character building and

the ethics of knowledge—not just superficial courses. Otherwise, the idea of teachers as role models will remain

an empty dream, far from the reality of the classroom. The emphasis on deep reflection rather than memorization

of facts also challenges the hegemony of standardized test-based assessment systems that dominate global

education. Are we truly measuring wisdom or just short-term memorization ability? This is a serious question.

concept of social and cosmological responsibility emerging from Al-Hikmah is a sharp critique of the extreme

redesigned to include community-based learning, environmental projects, and deep ethical discussions, making

It is clear that the concept of Al-Hikmah offers more than just another educational theory; it is a profound

philosophy of life, capable of reshaping how we understand and implement the learning process. This research

has uncovered the essence of Al-Hikmah as a framework that demands the integration of revealed knowledge

and intellect, highlights the critical role of teachers as moral exemplars, and emphasizes the importance of deep

reflection over superficial memorization. It also stresses social responsibility and the process of lifelong learning.

All these elements, if truly applied, have the potential to resolve the crisis of values and epistemology currently

afflicting the global education system—this is a great hope. However, this potential will only be realized if we

are prepared to make a significant paradigm shift. This means moving beyond cosmetic curriculum reforms and

instead re-examining the philosophical foundations of our education. We can no longer be content with a system

development of pilot modules focusing on the integration of knowledge and character building through Al-

Hikmah methodology, followed by an assessment of their impact on students—how it influences their

worldview, critical thinking skills, and moral development. This could be a long-term project. It is important not

just to talk about theory but to demonstrate evidence of its effectiveness in the field. Without concrete action,

Al-Hikmah will remain mere academic idealism, failing to truly transform our educational landscape. Ignoring

this wisdom could lead to a slow but certain collapse of civilization.

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