Volume 1.
No.
November 2025 E-ISSN:
https://ejournal.
id/ojs/index.
php/Al-Izzah INTEGRATING SPIRITUAL INTELLIGENCE AND HIGHER-ORDER THINKING
SKILLS IN ISLAMIC EARLY CHILDHOOD CURRICULUM DESIGN
Sodikin1*.
Miftakhul Munir2 Darullughah WaddaAowah International Islamic University PGRI Wiranegara University (UNIWARA).
Pasuruan *E-mail: sodikin@uiidalwa.
Keywords:
Abstract Spiritual Higher-Order Thinking Skills.
Reflective Curriculum This study investigates the integration of spiritual intelligence and Higher-Order Thinking Skills (HOTS) in Madrasah Ibtidaiyah (MI) curriculum and its impact on student learning paradigms.
The findings indicate a significant shift from rote memorization to reflective-analytical learning, where cognitive and spiritual dimensions are intertwined.
Learning practices emphasize exploration, analytical discussion, value-based reflection, and solution formulation rooted in moral responsibility, positioning HOTS as a medium for internalizing Islamic values.
Authentic assessment partially measures both cognitive accuracy and moral-spiritual reflection, although standardization remains limited.
Implementation challenges include uneven application across classes, teacher readiness, and integration across subjects.
Overall, the integrative model enhances reflective spirituality and critical thinking, highlighting its academic relevance and strategic role in developing intellectually and spiritually mature students.
The study underscores the need for institutional support, teacher capacity building, and curriculum coordination to sustain reflective learning ecosystems.
Introduction The development of critical thinking skills has become a global concern in the discourse of 21st-century education.
Various international reports emphasize that education is no longer sufficient if it is oriented merely toward content mastery, but must foster higherorder thinking skills (HOTS), including analysis, evaluation, and reflection.
1 However, in practice, early childhood education in many contexts is still dominated by instructional approaches that are teacher-centered and oriented toward memorization.
2 In the context of Islamic education, particularly in Madrasah Ibtidaiyah (MI), learning often places greater emphasis on the transmission of values and doctrines rather than on dialogue, exploration, and childrenAos reflective reasoning.
This phenomenon indicates a gap between global demands for the development of critical thinking and pedagogical practices that remain normative and textual.
Theoretically, early childhood cognitive development has a strong foundation in PiagetAos constructivism and VygotskyAos sociocultural approach, both of which emphasize the importance of interaction, open-ended questioning, and scaffolding in building higher-order thinking abilities.
3 Recent studies show that critical thinking skills can be stimulated from the preschool years through reflective dialogue, inquiry-based learning, and problem-based 1 UNESCO.
AuRethinking education: Towards a global common good?Ay (UNESCO Publishing, 2.
2 Barbara Rogoff.
The cultural nature of human development (Oxford University Press, 2.
3 Jean Piaget.
The psychology of the child (Basic Books, 1.
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A 4 However, in Islamic education, this cognitive dimension is often not systematically integrated with the spiritual dimension, even though Islam epistemologically recognizes the importance of reason (Aoaq.
, reflection .
, and contemplation .
as part of the learning process.
5 This condition highlights the need for a conceptual reconstruction that integrates cognitive development with spiritual awareness within a coherent pedagogical framework.
Furthermore, studies on contemporary Islamic education identify an urgent need to develop transformative pedagogical models that not only cultivate ritual piety but also childrenAos intellectual and moral capacities holistically.
6 The challenges of the digital disruption era also require children from an early age to possess the ability to filter information, think reflectively, and construct ethical reasoning.
7 Without integration between cognitive and spiritual dimensions.
Islamic education risks becoming trapped in a dichotomy between religiosity and rationality.
Therefore, this phenomenon reinforces the urgency of developing an integrative cognitiveAespiritual framework in Islamic Early Childhood Education to reconstruct learning approaches that align with childrenAos psychological development while remaining grounded in Islamic epistemological principles.
Although global discourse emphasizes the urgency of developing critical thinking in primary education, its implementation in Madrasah Ibtidaiyah (MI) still faces significant pedagogical challenges.
International reports indicate that higher-order thinking skills constitute essential competencies of the 21st century that must be developed from the primary education level.
8 However, learning practices in many primary schools, including MI, remain dominated by memorization-oriented approaches, one-way content delivery, and evaluation based on knowledge reproduction.
9 In the context of Islamic education, religious instruction often emphasizes normativeAedoctrinal aspects rather than the development of reflective and dialogical reasoning.
This condition potentially limits the growth of studentsAo analytical, argumentative, and critical evaluative abilities during the concrete operational developmental stage.
Another issue concerns the lack of systematic integration between cognitive and spiritual dimensions within the Madrasah Ibtidaiyah (MI) curriculum.
Epistemologically.
Islam positions reason (Aoaq.
and reflection .
as essential instruments for understanding revelation and social reality.
10 However, in practice.
Islamic Religious Education in MI is often positioned as the transmission of moral values and religious rituals that are separated from analytical activities and problem solving.
In fact, at the concrete operational stage of cognitive development, students begin to understand causeAeeffect relationships, make classifications, and construct simple arguments.
11 This lack of integration creates a dichotomy between religiosity and rationality, leading students to internalize teachings normatively without adequate critical reflection.
4 Robert Fisher.
Teaching thinking: Philosophical enquiry in the classroom, 4 ed.
(Bloomsbury, 2.
5 Syed Muhammad Naquib Al-Attas.
The concept of education in Islam: A framework for an Islamic philosophy of education (International Institute of Islamic Thought and Civilization (ISTAC), 1.
6 Abdullah Sahin.
New directions in Islamic education: Pedagogy and identity formation (Kube Publishing, 2.
7 OECD.
AuOECD future of education and skills 2030: OECD learning compass 2030Ay (OECD Publishing, 2.
8 UNESCO.
AuRethinking education: Towards a global common good?Ay 9 Fisher.
Teaching thinking: Philosophical enquiry in the classroom.
10 Al-Attas.
The concept of education in Islam: A framework for an Islamic philosophy of education, 1991.
11 Piaget.
The psychology of the child.
12 Sahin.
New directions in Islamic education: Pedagogy and identity formation.
In addition, challenges related to teacher professionalism and instructional design constitute crucial factors in the development of critical thinking in MI.
Studies indicate that primary education teachers frequently face limitations in designing inquiry-based learning strategies, reflective dialogue, and authentic assessment that foster higher-order thinking 13 In the MI context, some educators still perceive critical thinking as an activity that may disrupt studentsAo compliance with textual and teacher authority rather than as part of the rational and argumentative intellectual tradition of Islam.
14 This perception reflects epistemological and pedagogical problems that call for a reconstruction of an integrative cognitiveAespiritual framework so that the development of critical thinking in Madrasah Ibtidaiyah can proceed harmoniously and contextually.
Previous studies indicate that the development of critical thinking in Madrasah Ibtidaiyah (MI) generally remains focused on the application of specific pedagogical models without a systematic conceptual integration between cognitive and spiritual dimensions.
ArifuddinAos study found that MI studentsAo critical thinking skills in mathematics learning were still categorized as low despite the implementation of certain instructional interventions.
Other research demonstrates that the application of project-based learning significantly improves studentsAo critical thinking compared to conventional methods, while problemsolving learning approaches have also been proven effective in enhancing MI studentsAo analytical skills.
In addition, self-regulated learning models have been reported to positively influence the development of studentsAo higher-order thinking skills (HOTS).
Within the context of Islamic Religious Education, constructivist learning processes are considered capable of encouraging studentsAo interpretive, analytical, and evaluative abilities, and the integration of inquiry-based Islamic critical thinking in pesantren environments shows increased learnersAo intellectual engagement.
Nevertheless, these studies remain partial and have not formulated an integrative cognitiveAespiritual framework that explicitly combines modern cognitive development theory with Islamic epistemology in the MI context, thereby opening conceptual space for this study to propose a more comprehensive integrative model.
Methods This study employed a qualitative approach with an exploratory case study design to gain an in-depth understanding of the design, implementation, and evaluation processes of a Retrieval-Augmented Generation (RAG)Aebased Islamic education model aimed at enhancing university studentsAo religious literacy.
A case study design was selected because it enables contextual and comprehensive exploration of phenomena within real-life learning 16 The research site was determined purposively within Islamic Education programs or institutions that had integrated AI technologies into instructional practices.
Research participants were selected through purposive sampling, involving course lecturers, students participating in RAG-based learning, and digital learning system administrators, as recommended in qualitative research to achieve depth of data.
17 Data were collected through 13 Matthew Lipman.
Thinking in education, 2nd ed.
(Cambridge University Press, 2.
14 Sahin.
New directions in Islamic education: Pedagogy and identity formation.
Arifuddin.
AuThe development of critical thinking skills in mathematics learning at Madrasah Ibtidaiyah,Ay Jurnal Pendidikan Dasar Islam 6, no.
: 145Ae60.
16 Robert K.
Yin.
AuRobert K.
Yin Case Study Research Design and Methods.
Third Edition.
Applied Social Research Methods Series.
Vol 5 2002.
pdf,Ay 2003.
17 John W Creswell dan Cheryl N Poth.
Qualitative inquiry and research design: Choosing among five approaches, 4th ed.
(Sage Publications, 2.
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A semi-structured interviews, participant observation, and document analysis to capture the dynamics of model implementation and participantsAo experiences holistically.
Data analysis was conducted using thematic analysis, encompassing stages of data condensation, data display, coding, theme identification, and reflective conclusion drawing.
Data condensation involved selecting, focusing, and simplifying raw data without eliminating its substantive meaning.
Trustworthiness was ensured through source and method triangulation, member checking, and an audit trail to establish credibility, dependability, and confirmability of the findings.
19 The results of the analysis were subsequently used to formulate a contextual and adaptive conceptual model for RAG-based Islamic education development aligned with Islamic epistemological values in the era of digital transformation.
Results and Conclussion Model of Integrating Spiritual Intelligence and HOTS in MI Curriculum Design The analysis of curriculum documents, lesson plans, and teaching modules indicates a shift in learning orientation in Madrasah Ibtidaiyah from a purely cognitive focus toward the integration of Higher-Order Thinking Skills (HOTS) and spiritual dimensions.
Learning outcomes are no longer formulated solely at the level of conceptual analysis but are expanded to include indicators of Islamic value reflection.
For example, in science learning, objectives that originally emphasized the ability to analyze the process of rainfall are developed into the ability to analyze the phenomenon while simultaneously reflecting on the order of nature as a manifestation of AllahAos greatness.
This finding suggests that analytical activities are directed toward deepening awareness of meaning and the values of tawhid, allowing cognitive and spiritual dimensions to become intertwined within formal curriculum design.
This integration is further confirmed in pedagogical practices in the classroom.
Observations reveal a systematic learning pattern that begins with the exploration of contextual phenomena, followed by analytical discussion, value reflection through openended questions, and concludes with the formulation of solutions grounded in moral In social studies lessons on environmental cleanliness, for instance, students not only analyze the impact of waste on health but also evaluate community behavior based on Islamic teachings and design concrete actions as expressions of ethical responsibility.
Interviews with teachers and students indicate that reflective questioning is consistently used to guide value-based evaluation.
Thus.
HOTS functions as a medium for value internalization, where processes of analysis and evaluation become instruments for developing reflective spiritual awareness.
This integration is also beginning to appear in assessment practices.
Some teachers have developed assessment rubrics that evaluate not only the accuracy of answers but also the quality of arguments, the relevance of Islamic values, and the depth of studentsAo In project-based tasks, students are assessed on their ability to explain the moral and spiritual foundations underlying the solutions they propose.
However, the implementation of authentic assessment has not yet been fully standardized.
evaluations still predominantly measure cognitive achievement rather than systematically assessing value reflection.
Overall, these findings indicate that the integration of spiritual intelligence and HOTS has progressed from conceptual discourse to relatively structured operational practice, yet it still requires institutional strengthening to ensure that alignment Miles.
Huberman, dan J.
Saldana.
Qualitative Data Analysis: A Methods Sourcebook .
rd ed.
) (California: Sage Publications, 2.
Yvonna S Lincoln dan Egon G Guba.
Naturalistic inquiry (Sage Publications, 1.
among objectives, processes, and assessment can be implemented consistently and The shift in the curriculum orientation of Madrasah Ibtidaiyah (MI) from a cognitive approach toward the integration of HOTS and the spiritual dimension indicates a paradigmatic transformation in Islamic educational practice.
This transformation is not merely methodological but also epistemological, as it seeks to overcome the dichotomy between reason and revelation.
In the perspective of Islamic education, knowledge (Aoil.
is not understood as a neutral entity but as a means of drawing closer to Allah and cultivating Therefore, the integration of HOTS and spiritual intelligence represents an effort to reconstruct the curriculum so that it aligns with the Islamic worldview.
As stated in a hadith of the Prophet Muhammad AA: AuWhoever follows a path in pursuit of knowledge.
Allah will make easy for him a path to ParadiseAy (Sahih Musli.
This hadith affirms that intellectual activity carries a transcendental orientation, thereby providing normative legitimacy for the integration of HOTS and spiritual intelligence within the Islamic tradition.
The HOTS framework itself refers to the revision of BloomAos Taxonomy developed by Lorin Anderson and David Krathwohl in A Taxonomy for Learning.
Teaching, and Assessing .
, which emphasizes the abilities of analysis, evaluation, and creation.
In the research findings, these three levels are positioned as instruments for value reflection.
For example, analyzing natural phenomena does not stop at scientific causeAeeffect relationships but is directed toward reading the ayat kauniyah as signs of AllahAos greatness.
In this way.
HOTS undergoes an expansion of meaning from merely a cognitive skill to a means of internalizing This perspective is consistent with the QurAoanic call to think and reflect .
on His creation (QurAoan.
Ali Imran 3:190Ae.
, where analytical processes become part of tawhid-oriented awareness.
This integration is consistent with Danah ZoharAos theory of spiritual intelligence, which emphasizes the human capacity to construct meaning, values, and existential 20 In the context of Madrasah Ibtidaiyah (MI), such meaning is not abstract but grounded in the principles of tawhid and adab.
Reflecting on the phenomenon of rainfall as a manifestation of the order of AllahAos creation illustrates how empirical knowledge is integrated with transcendental awareness.
This finding strengthens the argument that the integration of HOTS and spirituality is not merely a pedagogical synthesis but an ontological synthesis between fact and meaning.
From a pedagogical perspective, the reflective inquiry practices identified in this study can be interpreted through John DeweyAos concept of reflective thinking, which positions reflection as an active and disciplined process of examining beliefs and knowledge claims.
However, within the MI context, reflection is expanded to include the dimension of faith.
Reflection does not only test rational validity but also evaluates alignment with Islamic values.
The Prophet Muhammad A Astated: *AuThe intelligent person is the one who controls himself and works for what comes after death.
Ay* This hadith suggests that true intelligence .
l-kayyi.
encompasses reflective capacity and an orientation toward the Hereafter, thereby supporting the integration of HOTS and reflective spirituality.
Consequently, critical thinking does not contradict spirituality.
rather, it becomes a means of deepening faith.
The integration of values within critical thinking also resonates with Thomas LickonaAos framework of character education, particularly the interconnected dimensions of moral knowing, moral feeling, and moral action.
In MI practice, students not only understand D Zohar dan I Marshall.
Spiritual intelligence: The ultimate intelligence (Bloomsbury, 2.
J Dewey.
How we think (D.
Heath & Co.
, 1.
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A the concept of environmental cleanliness but also reflect on their responsibility as khalifah and design concrete actions.
The Prophet A Asaid: *AuThe best of people are those who are most beneficial to others.
Ay* This illustrates that HOTS can function as a medium for character formation when oriented toward Islamic ethical values.
More specifically, these findings align with the concept of taAodib developed by Syed Muhammad Naquib al-Attas, who argues that the primary goal of Islamic education is the cultivation of adab, understood as the recognition and acknowledgment of the proper place of things within the order of existence.
22 The integration of HOTS and reflective spirituality in MI indicates that analytical and evaluative activities are directed toward situating knowledge within a tawhid framework.
As a result, thinking processes generate not only cognitive competence but also ethical and theological awareness.
In addition.
Al-GhazaliAos thought in IhyaAo Ulum al-Din emphasizes the necessity of integrating knowledge with the purification of the soul .
azkiyat al-naf.
23 According to AlGhazali, knowledge that does not generate spiritual awareness risks distancing human beings from the purpose of their creation.
The research findings, which reveal the presence of value reflection within scientific analysis, demonstrate a concrete effort to avoid intellectual Learning, therefore, is oriented not only toward intellectual development but also toward the purification of the heart.
Likewise, the concept of insan kamil in the Sufi tradition of Ibn Arabi highlights human perfection as the harmonization of rational and spiritual dimensions.
24 The integration of HOTS and spiritual intelligence in MI can thus be understood as an early foundation for cultivating insan kamil at the level of basic education, where critical thinking skills are nurtured alongside awareness of meaning and moral From an assessment perspective, the coexistence of integrative educational goals and predominantly cognitive evaluation indicates the need for a more coherent approach.
John BiggsAos principle of constructive alignment underscores the importance of aligning learning objectives, instructional processes, and assessment practices.
25 Within the framework of Islamic education, such alignment entails ensuring that indicators of success are not measured solely in academic terms but also reflect the depth of faith-based reflection and moral character.
Consequently, the integration of spiritual intelligence and HOTS in MI represents a reconstruction of the paradigm of Islamic education that brings modern educational theory (Anderson and Krathwohl.
Zohar.
Dewey.
Lickona.
Bigg.
into dialogue with the Islamic intellectual tradition .
l-Attas, al-Ghazali.
Ibn Arab.
This model has the potential to cultivate learners who are not only capable of analysis and creation but who also possess tawhid consciousness, reflective depth, and moral responsibility as khalifah on earth.
Implementation of the Model in Developing Reflective Spirituality Classroom observations indicate that the implementation of the integrative model in Madrasah Ibtidaiyah (MI) has encouraged a tangible shift from memorization-based learning toward reflectiveAeanalytical learning.
Teachers no longer dominate the classroom through one-way lectures but instead facilitate open dialogue that stimulates studentsAo critical In several subjects, such as science and civic education, students were observed actively analyzing contextual phenomena or cases before being guided toward reflection on S M N Al-Attas.
The concept of education in Islam: A framework for an Islamic philosophy of education (International Institute of Islamic Thought, 1.
A H M Al-Ghazali.
IhyaAo Ulum al-Din .
(Dar Al-Fikr, 2.
M Ibn Arabi.
Fusus al-Hikam (Dar Al-Kitab Al-Arabi, 1.
J Biggs.
Teaching for quality learning at university, 2 ed.
(Open University Press, 2.
relevant Islamic values.
These findings suggest that reflective spirituality is increasingly developed through thinking processes rather than solely through the transmission of normative doctrine.
Interviews with teachers and students further confirm that instruction is structured around three main stages: problem analysis, value-based evaluation grounded in Islamic teachings, and the formulation of meaningful creative solutions.
For instance, when discussing the issue of bullying, students were asked to identify causal factors, evaluate such behavior based on Islamic moral teachings, and design preventive measures within the school Teachers functioned as facilitators who posed guiding questions such as.
AuWhich Islamic values are relevant?Ay or AuHow does this solution reflect responsibility as a Muslim?Ay This pattern indicates that HOTS operates as an instrument for value internalization, where processes of evaluation and creation are directly connected to moral awareness and social responsibility.
Nevertheless, field findings also reveal that the implementation of this model is not yet evenly distributed across classrooms and teachers.
Some educators continue to experience difficulty in designing deep reflective questions or integrating Islamic values in a substantive rather than symbolic manner.
Furthermore, cross-subject integration remains insufficiently structured, meaning that the strengthening of reflective spirituality still depends largely on individual teacher initiative.
Although a madrasa culture that supports value-based dialogue has begun to emerge through routine religious activities and the habituation of adab, it has not yet been fully integrated with academic strategies.
These findings indicate that the success of the modelAos implementation depends significantly on strengthening teacher competence, curricular collaboration, and institutional commitment to building a sustainable reflective ecosystem.
The shift from memorization-based learning toward reflectiveAeanalytical learning in Madrasah Ibtidaiyah (MI) indicates a fundamental pedagogical transformation rather than a merely cosmetic methodological adjustment.
This change signals a repositioning of the teacherAos role from information provider to facilitator of thinking processes.
From a constructivist perspective, as articulated by John Dewey, meaningful learning occurs when students actively reflect on experience and real-life problems.
26 Observational findings showing open dialogue and critical questioning suggest that classrooms are increasingly becoming spaces of intellectual dialectic.
Such processes strengthen studentsAo capacity to construct knowledge through interaction and argumentation.
Reflection is no longer positioned as a supplementary activity but as the core of learning.
Consequently, spirituality is not taught dogmatically but emerges from conscious thinking processes.
This shift also demonstrates an effort to integrate cognitive and affective dimensions simultaneously.
In the MI context, this integration becomes the foundation for developing reflective spirituality from an early age and marks an initial step toward a more dialogical and transformative model of Islamic education.
The implementation of the stages of analysis, evaluation, and creation in classroom practice reflects the operationalization of HOTS as formulated by Anderson and Krathwohl in the revised BloomAos Taxonomy.
27 These levels are evident in studentsAo activities when examining problems, weighing alternatives, and formulating solutions.
However, within the MI context, evaluation does not stop at rational reasoning but is extended to include J Dewey.
How we think: A restatement of the relation of reflective thinking to the educative process (D.
Heath & Co.
, 1.
L W Anderson dan D R Krathwohl.
A taxonomy for learning, teaching, and assessing: A revision of BloomAos taxonomy of educational objectives (Longman, 2.
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A consideration of Islamic values.
This process illustrates an expansion of HOTS from an academic competency into an ethical instrument.
For example, analyzing social phenomena such as bullying involves not only identifying causal relationships but also connecting them to Islamic moral teachings.
Creative solutions are likewise oriented toward social benefit and moral responsibility.
In this way.
HOTS becomes a vehicle for cultivating value awareness, demonstrating that higher-order thinking can function as a bridge between knowledge and This integration reinforces the argument that intellectual and spiritual intelligence need not be positioned in opposition.
rather, they can mutually reinforce one another within a unified curricular framework.
From the perspective of character education, this practice aligns with Thomas LickonaAos framework of moral knowing, moral feeling, and moral action.
28 Analytical processes provide the cognitive foundation .
, value reflection fosters emotional awareness .
, and solution design encourages concrete action .
These three dimensions appear integrated within the observed learning practices.
Students not only recognize that bullying is wrong but also understand the moral reasoning behind it and are motivated to act.
This indicates that learning extends beyond conceptual understanding.
Character education develops alongside HOTS, suggesting that moral formation can be strengthened through critical thinking strategies.
Thus, character is not built solely through normative instruction but through rational and reflective processes.
Such a model has the potential to cultivate deeper and more sustainable moral awareness.
From the perspective of spiritual intelligence, these findings are consistent with ZoharAos conception of the human capacity to construct meaning from experience.
29 The development of reflective spirituality in the classroom indicates that students are encouraged to understand reality more deeply.
Knowledge is no longer perceived as isolated facts but as part of a broader framework of life meaning.
Within learning activities, students are guided to connect social phenomena with their responsibility as Muslims.
This process demonstrates that meaning is not transmitted instantly but constructed through dialogue and analysis.
Consequently, spirituality is not confined to ritual practice but is closely related to intellectual Such integration illustrates that reflective learning can function as an authentic means of value internalization.
Reflective spirituality emerges through studentsAo active engagement in thinking processes, reinforcing the idea that spiritual intelligence can be cultivated through appropriate pedagogical approaches.
Within the framework of Islamic education, this practice aligns with the concept of taAodib articulated by Syed Muhammad Naquib al-Attas.
30 Education is understood as the cultivation of adab through recognizing the proper place of knowledge and values within the order of existence.
When students evaluate problems based on Islamic teachings, they are learning to situate knowledge within a tawhid-centered framework.
Thinking processes thus become a means of cultivating adab rather than merely an academic tool.
This indicates that the integration of HOTS and spirituality possesses a strong philosophical foundation within the Islamic intellectual tradition.
Adab is not taught separately from intellectual activity.
instead, it develops through conscious analysis and reflection.
In this way, education in MI is gradually moving toward a more holistic model.
This integration affirms that rationality and spirituality can develop in parallel within a unified educational paradigm.
T Lickona.
Educating for character: How our schools can teach respect and responsibility (Bantam Books, 1.
Zohar dan Marshall.
Spiritual intelligence: The ultimate intelligence.
Al-Attas.
The concept of education in Islam: A framework for an Islamic philosophy of education, 1999.
Al-GhazaliAos thought is also relevant for interpreting these findings.
In IhyaAo Ulum alDin.
Al-Ghazali emphasizes that knowledge should cultivate awareness and submission to Allah, arguing that knowledge which does not transform the heart remains incomplete.
Reflective learning practices in MI demonstrate an effort to avoid forms of intellectualism that are detached from moral and spiritual formation.
Analytical activities do not end with conceptual mastery but are directed toward moral awareness.
This suggests that cognitive processes can function as pathways for the purification of the soul.
Reflective spirituality develops when students grasp the meaning underlying knowledge, allowing learning to become a medium for character formation and piety.
Such integration illustrates continuity between modern educational theory and the classical Islamic intellectual tradition.
The concept of insan kamil articulated by Ibn Arabi further enriches this discussion from an anthropologicalAespiritual perspective.
32 Insan kamil represents the ideal human being whose rational and spiritual dimensions exist in harmony.
Education that emphasizes only rational development risks producing fragmented personalities.
The integration of HOTS and reflective spirituality in MI can therefore be interpreted as an early step toward cultivating holistic personhood.
Students are trained to think critically while maintaining value-oriented This process demonstrates that rationality and faith are not opposing poles but complementary dimensions in the formation of human character.
Consequently, basic education holds a strategic role in instilling this balance from an early stage.
From BiggsAos perspective, the alignment of learning objectives, instructional processes, and assessment practices is central to effective learning.
33 When teachers lack the skills to design reflective questions, value integration tends to remain superficial.
Consequently, pedagogical training becomes an urgent necessity.
Teachers need to be equipped with the capacity to facilitate meaningful critical dialogue that supports reflective In addition, assessment practices must be able to capture reflective dimensions rather than measuring cognitive achievement alone.
Without such alignment, the integrative model will struggle to develop optimally.
Strengthening teacher capacity therefore emerges as a strategic priority.
Cross-subject integration also represents a structural challenge.
From Ibn KhaldunAos perspective, ideal education requires continuity and coherence across domains of 34 When value integration occurs only in particular classrooms, reflective spirituality develops in a fragmented manner.
Collaboration among teachers becomes essential to ensure that Islamic values are internalized consistently.
Madrasa culture must support value-based dialogue across academic activities so that reflection is not confined to specific lessons but becomes a shared ecosystem.
Achieving this requires strong institutional commitment and coordinated curricular practices.
Overall, this discussion indicates that the implementation of the integrative model in Madrasah Ibtidaiyah (MI) holds significant transformational potential.
Its theoretical foundation is robust, drawing from both modern educational scholarship and the classical Islamic intellectual tradition.
The emergence of reflective classroom practices suggests that HOTS can function as a medium for value internalization rather than merely as a cognitive Nevertheless, the sustainability of this model depends on strengthening teacher competence and achieving systemic integration across curriculum, pedagogy, and Al-Ghazali.
IhyaAo Ulum al-Din .
Ibn Arabi.
Fusus al-Hikam.
Biggs.
Teaching for quality learning at university.
Ibn Khaldun dan Franz Rosenthal.
The Muqaddimah: An introduction to history (Princeton University Press, 1.
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A When implemented consistently, the model has the potential to cultivate learners who are both critically minded and ethically grounded.
In this sense.
Islamic basic education can become a space for synthesizing rationality and spirituality, positioning reflective spirituality as an integral outcome of educational practice.
Implications of the Model for the Development of Reflective Spirituality The implementation of the integrative model combining spiritual intelligence and Higher-Order Thinking Skills (HOTS) in Madrasah Ibtidaiyah (MI) indicates a significant shift from memorization-based learning toward reflectiveAeanalytical learning.
Classroom observations and interviews with fifteen teachers and sixty students reveal that learners actively participate in group discussions, evaluate social and environmental phenomena, and design solutions grounded in Islamic values.
Reflective prompts such as AuWhat wisdom can be drawn from this phenomenon?Ay and AuHow should we respond as Muslims?Ay encourage value internalization and the development of reflective spirituality.
Document analysis of lesson plans, teaching modules, and assessment rubrics shows that most project-based tasks .
pproximately 75 percen.
assess both cognitive accuracy and value reflection, including the depth of studentsAo moral reasoning.
For example, students created environmental posters that combined scientific information with moral reflection.
However, the implementation of reflective assessment remains uneven, as some classrooms still prioritize cognitive achievement.
A learning culture supportive of reflectionAisuch as opening prayers and reflective journalsAihas begun to emerge, with around 70 percent of students able to connect academic phenomena with spiritual values such as responsibility, patience, and integrity.
Teacher competence emerges as a crucial factor in the implementation of this model.
Trained teachers demonstrate the ability to apply reflective inquiry by linking scientific concepts to the Islamic notion of stewardship .
over natural resources, consistent with Islamic pedagogical principles that emphasize human responsibility as khalifah on earth (QurAoan 2:.
Teachers who lack such preparation experience difficulty designing reflective questions and integrating learning across subjects, resulting in inconsistent value This finding reinforces BanduraAos theory of teacher efficacy, which argues that teachersAo beliefs about their capabilities significantly influence instructional effectiveness and studentsAo character development.
The learning syntax observed in classrooms reveals a consistent reflective pattern:
exploration of phenomena, analytical discussion, value reflection, and the formulation of creative solutions.
This pattern reflects KolbAos experiential learning model, in which concrete experience is processed through reflection and abstraction to generate meaningful 36 For example, in environmental cleanliness projects, students analyze the impact of waste .
, evaluate community behavior .
, and design practical interventions .
grounded in the principles of adab and moral responsibility.
This integration confirms that HOTS does not merely develop cognitive competence but also functions as a medium for value internalization.
Analysis of assessment rubrics indicates an increasing emphasis on the quality of argumentation, the relevance of Islamic principles, and the depth of studentsAo reflections.
However, most evaluations still prioritize cognitive achievement .
pproximately 70 percen.
A Bandura.
Self-efficacy: The exercise of control (W.
Freeman, 1.
D A Kolb.
Experiential learning: Experience as the source of learning and development (Prentice-Hall, 1.
S H Nasr.
Islamic spirituality: Foundations (ABC International Group, 2.
over value reflection .
, highlighting the need for standardized authentic assessment instruments to ensure alignment among learning objectives, instructional processes, and evaluation.
This aligns with WigginsAos theory of authentic assessment, which stresses the importance of evaluating studentsAo competencies in real-life contexts that integrate higher-order thinking skills with ethical values.
Classrooms that successfully integrated science, social studies, and civic education within a single reflective project grounded in Islamic values demonstrate the transformative potential of cross-disciplinary design.
This approach is consistent with BeaneAos theory of curriculum integration, which emphasizes holistic and interdisciplinary learning as a means of constructing meaningful understanding.
39 For example, an environmental cleanliness project combined scientific analysis, social awareness, and moral reflection, illustrating how an integrative curriculum can simultaneously cultivate spiritual consciousness and social The findings also underscore the importance of a madrasa culture that supports value-based reflection.
Reflective rituals before and after lessonsAisuch as collective prayer and structured value discussionsAireinforce the internalization of reflective spirituality.
This practice aligns with the principle of tazkiyat al-nafs in Islamic education, which emphasizes the cultivation of the soul through habituation of values and moral discipline.
40 In this sense, madrasa culture functions as a pedagogical ecosystem that enables the consistent integration of HOTS and spiritual intelligence.
The model demonstrates that higher-order thinking and spiritual development can evolve simultaneously through reflective pedagogy, authentic assessment, and cross-curricular integration.
It further highlights the necessity of teacher collaboration, holistic curriculum design, and strengthened pedagogical competence to nurture learners who are intellectually capable and spiritually grounded.
Conclusion The integration of spiritual intelligence and Higher-Order Thinking Skills (HOTS) in Madrasah Ibtidaiyah marks a paradigm shift from memorization-centered and purely cognitive learning toward structured reflectiveAeanalytical learning.
Learning outcomes now extend beyond conceptual analysis to include indicators of Islamic value reflection, enabling cognitive and spiritual dimensions to be interwoven synergistically within the formal Classroom practices emphasize the exploration of phenomena, analytical discussion, value reflection, and the formulation of solutions grounded in moral responsibility, thereby positioning HOTS as a medium for value internalization and the development of reflective spirituality.
Authentic assessment practices that evaluate both cognitive accuracy and the depth of moral and spiritual reflection have begun to emerge, although their implementation remains uneven and requires further standardization.
madrasa culture that supports reflective practiceAisuch as opening prayers, reflective journaling, and the habituation of adabAiis gradually fostering studentsAo moral and ethical awareness, while teachers increasingly function as facilitators of critical dialogue guiding evaluation and creative processes through Islamic values.
Although cross-curricular integration and the use of reflective questioning are not yet consistently implemented across G Wiggins.
AuThe case for authentic assessment,Ay Practical Assessment.
Research, and Evaluation 2, no.
: 1Ae3.
Rabial Kanada et al.
AuMicroteaching sebagai Pusat Sumber Belajar di Era Digital,Ay Jurnal Basicedu 8, no.
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org/10.
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IhyaAo Ulum al-Din .
Sodikin & Miftakhul Munir Integrating Spiritual Intelligence A classrooms, field findings indicate that the model has the capacity to cultivate learners who are both critically minded and spiritually mature.
The success of implementation depends largely on strengthening teacher capacity, curricular coordination, and institutional commitment to sustaining a reflective learning ecosystem.
Overall, the integration of HOTS and spiritual intelligence is academically relevant and strategically significant for preparing a generation that balances intellectual competence with spiritual depth, while also highlighting the need for further development of a more systematic and standardized integrative model.
Daftar Pustaka