This paper examines the fundamental principles of multicultural education within the philosophical frameworks of Buddhism and Islam. The significance of this subject lies in the fact that the examination of multicultural education is mostly focused on accounts of educational reform methods and movements, with very little exploration of the theoretical underpinnings and conceptual elements, particularly in relation to the philosophical foundations of multicultural education. This report compiles data from many literary sources, employing a qualitative analysis approach. This study scrutinizes the comparative analysis of multicultural education through the lens of Buddhism and Islam, utilizing a conceptual framework that emphasizes the investigation of ontology, epistemology, and axiology as key variables for comparison. The study revealed that there exist conceptual distinctions in the context of multiculturalism when comparing Buddhism and Islam. Divergences arise due to the distinct historical foundations of Islam and Buddhism. However, it is essential to note that there exist inherent similarities in the domains of ontology, epistemology, and axiology, thus indicating a convergence between Islam and Buddhism in the context of developing a multicultural framework for education. Islamic philosophy and Buddhist philosophy offer a solid foundation for the practical application of multicultural education.
Since the 1970s, when it first appeared in American discourse, multicultural education has gained widespread recognition on a global scale. Indonesia is encompassed within this context. During the period spanning the 1970s and 1980s, the Indonesian New Order regime shown a notable commitment towards the promotion and development of the Pancasila doctrine. Given that multicultural education aligns with the unitary state ideology and respects the principle of Bhineka Tunggal Ika, its integration into the national education system is quite straightforward. Based on the presented evidence, it can be argued that the multicultural education paradigm effectively meets the criteria set forth by the Indonesian educational system
The concept of Pancasila had a pivotal role in establishing the foundation of Indonesian education throughout the New Order period. This phenomenon occurs due to the perception of Pancasila as a singular principle
Multicultural education in Indonesian religious institutions is frequently grounded less in religious thought and more in response to the demands of an increasingly diverse social milieu, while also being rooted in the Pancasila doctrine. The justification for multicultural education is rooted in the very existence of multiculturalism. It is indisputably true that multicultural education can be cultivated through the incorporation of pre-existing cultural variety
However, the application of this step to an educational institution rooted in religious principles presents inherent difficulties. The assimilation of microcultures, such as other religions, into religious education institutions is highly challenging, mostly due to the dominant influence exerted by the macroculture within these institutions. Although Islamic educational institutions accommodate a diverse student body and academic community, they remain steadfast in their commitment to derive their primary inspiration from Islamic beliefs
This paper explores the foundations of multicultural education in two traditions: Islam and Theravada Buddhism. The later has dominated Indonesian archipelago since the 7th century AD ,which occurred simultaneously with the growth of Hinduism. While Islam in early second millennium. Because they arose from different roots, Islam and Buddhism have many conceptual differences. Islam, like Judaism and Christianity, has Semitic roots, whereas Buddhism has Aryan roots, which is also a criticism of the Vedic tradition (Hinduism). This fundamental difference distinguishes the two styles. Islam is very theistic, whereas Buddhism is non-theistic; Islam recognizes the spirit and the unseen as the essence, whereas Buddhism is principled without a soul; Islam's ultimate goal is to go to god, heaven, and eternal life, whereas Buddhism's goal is to achieve eternal annihilation. Because they have very different fundamental tenets, it begs the question of whether these two traditions also have different perspectives on multicultural education
The notions of ummatan wasathan and majjhima patipada, or the concept of moderation in attitudes and acts, are examples of the contact between Islam and Buddhism in the field of education . Misra and Awang present the perspectives of Buddhists and Muslims on interfaith dialogue. Particularly, female members of the two religious traditions made up the subjects . Sander investigates the impact of Buddhism, Islam, and Judaism on educational achievement in the United States. His research has demonstrated that both Islam and Buddhism have comparable positive impacts on educational achievement when compared to Protestantism and Catholicism . Afifudin and Burga investigates the topic of religious ethical teaching within Muslim and Buddhist households residing in the urban area of Watampone. The researcher directs their attention towards families practicing the Islamic and Buddhist faiths, with the aim of examining the content and structure of inter-religious ethical education that promotes multiculturalism and inclusivity
It is hard to find studies that expressly focus on the foundations of multicultural education, despite the fact that some of these scholars have conducted comparative studies on the fundamental values of Buddhism and Islam. As a result, doing this study is considered essential. Religious foundations are valued in the realm of modern education. Peter Simpson once said in his book The Philosophy of Education in the Era of Globalization: Global religious education is the hope of the world. Only through religion and education therein can people hope to attain in this life (not to mention the next) freedom, happiness, and peace. This thesis will not be accepted by most political or social thinkers, and in particular not by liberal ones. Globalization and liberalism, which frequently use the Western heritage as a reference, have generated various moral decadences, which have finally led to the resurgence of religion as a standard for morality. Therefore, it is necessary to examine Eastern philosophy, which is embodied in religious traditions, as well as Western philosophy in order to develop a philosophical basis for multicultural education.
Studies on multicultural education have often emphasized reformative aspects of the educational system and learning processes. However, limited attention has been given to the philosophical and conceptual foundations of multicultural education. According to Banks and Banks (2019), multicultural education comprises three interrelated domains: a body of ideas or concepts, an educational reform movement, and a pedagogical process for teaching and learning
Randolph argued that cultural relativism, which has evolved into cultural pluralism, serves as a crucial foundation for multicultural education. Hiraoka emphasized the importance of a dynamic foundation to avoid ideological rigidity in multicultural values. Pang et al. (2019) suggested that an “ethic of care” is fundamental to multicultural education, as it fosters inclusive social interactions
In Indonesia, Rukiyati asserted that Pancasila serves as the principal ideological foundation for multicultural education, integrating various local values of pluralism. Khairuddin (2020) examined the epistemology of multicultural education within Indonesia's public educational system, highlighting the need for foundational alignment with national values
Religious-based institutions, especially Islamic and Buddhist ones, often present challenges in incorporating multicultural values due to the dominant influence of internal macro-cultures. Nevertheless, studies have shown that both Islamic and Buddhist philosophies contain strong conceptual support for multicultural education. Concepts such as ummatan wasathan in Islam and majjhima patipada in Buddhism emphasize moderation and balance as ethical guidelines for intercultural education
This study is characterized by a qualitative research approach. The major data utilized was obtained through extensive study conducted in libraries. This study only addresses the intellectual underpinnings of intercultural education within the two religions. The primary focus of this research lies in the exploration of theoretical concepts, as it places significant emphasis on establishing a solid foundation. There will be a reduced focus on practical matters. The educational philosophy method is considered the most appropriate for addressing this matter, as it aligns with the fundamental principles of multicultural education, which prioritize the pursuit of knowledge. According to George R. Knight, philosophy serves as the essential framework for the implementation of education
A comparative study employing a philosophical method necessitates the utilization of many philosophical variables. This paper considers multicultural education as an academic subject characterized by a fundamental philosophical foundation. The inclusion of ontological, epistemological, and axiological components is important within the realm of scientific inquiry. Consequently, an examination of multicultural education within the contexts of Islam and Buddhism will be conducted, employing the three aforementioned variables.
Buddhism is referred to as a religion in the East, but Buddhism can be seen as a philosophy in the West, namely the ideas of Siddhartha Buddha Gautama, who lived in the sixth century BC, and then developed by subsequent philosophers. Hence, Buddhist Philosophy is synonymous with Buddhism. The Buddhism discussed in this study is specifically Theravada Buddhism, which is known to be more orthodox in its conformance to teachings of Buddha Gautama and where the purity of Buddhist teachings is better maintained. This school contrasts with Mahayana Buddhism, which is more compromising, contextualist, and acculturative to other cultures where Buddhism developed.
Ontologically, Buddhism has several basic views of human, nature, and absolute reality. To understand these three aspects, the flow needs to be sequenced from the cosmos, anthropos, then to Absolute Reality. This is different from non-Buddhist religions which are based on theism. Theravada Buddhism (hereinafter referred to as Buddhism) is a non-theistic tradition, in the sense that it does not make talking about gods a major concern. However, this position cannot be equated with atheism which rejects the recognition of the existence of God
For Buddhism there are nama and rūpa (mind and matter). But what is meant by mind or inner (nama) is not spirit or soul. In the terms of Aristotelian philosophy there are hyle and morphe; material and form. The nama in Buddhism means the same as the Aristotelian morphe. The nama is more similar as the forming potential, while the rūpa is the material that is formed. This can be seen from the teachings of Buddhism which views humans as a stream of life consisting of the pancakhanda (five elements), which includes matter (rupa), feelings (vedana), perception (sanna), mental formations (sankhara) and consciousness (vinnana). The five khandhas are interrelated and are subject to the law of cause and effect (paticcasamuppada)
Humans, like everything else in the cosmos, are only concentrated on nama and rupa that have specific qualities. It is referred to as tanha (craving) and upādāna (attachment). People will continue to suffer (samsara) as long as their desires and attachments are tied to lower things (materialism and sensuality). They will experience punarbhava (many rebirths) if they suffer real damage (death) while still in a condition of samsara. They will stop when they are able to nibbana, the disengagement from attachments and desires.
Nirvana or nibbana, is characterized as a state in which energy vanishes, much like the flame at the end of a candle. That is the Absolute Reality, the deliverance from samsara that Buddhists believe to be their ultimate goal. This contrasts with theistic religions, where "going home" to God is the ultimate objective. Buddhism seems to aim for total oblivion and disappearance. Nibbana is a state of consciousness reached through the eradication of clinging.
It is clear from Buddhist logic that, in the Buddha's opinion, people are identical to other objects in the cosmos. So, neither racial superiority nor any other bodily predicates exist in Buddhism. Humans are not only similar to one another, but also to other natural elements like animals, plants, and so forth, in that they share nama and rupa.
Unlike the Abrahamic religion that knows the spirit, Buddhism holds that everything, including man, does not have an eternal core self (anatta). Belief in the existence of a true soul/spirit/self is considered a misunderstanding of human consciousness . There is simply a certain attribute called karma behind nama and rupa. The level of awareness required to achieve nibbana increases with better karma. Because of this, according to Buddhist teachings, people must train themselves to attain the deepest consciousness. With tapa (samadhi/bhavana), one practices.
Buddhists find it simple to appreciate people from different cultural backgrounds if all humans-from all races, ethnicities, nations, and even religions-are regarded as equals. For Buddhists, multiculturalism is not a strange idea; rather, it is a fundamental idea that is included into the teachings of their faith. Buddhism's knowledge of people, in Thathong's opinion, enables people to become people who place a priority on loving kindness and good-will toward others .
Therefore, from an ontological standpoint, Buddhism sees all people as equal. They are all viewed as equal parts of nature that are working ceaselessly to end samsara. The universe also has nama anda rupa, and a degree of consciousness of its own. Buddhists must appreciate nature since human views about it are also the same as human attitudes toward living, intelligent nature. Buddhists who don't talk about God aspire to obtain nibbana as the ultimate goal.
In a Buddhist perspective, epistemologically education is a way to get rid of ignorance. The concept of ignorance (avijja) receives serious attention in Buddhism because it is considered the cause of failure to achieve goals. It is mentioned in Dhammapada Chapter XVIII: 243, regarding Mala Vagga or taints: “
Tanha (desire/compulsion) arises because of ignorance (avijja), namely not knowing what is beneficial and what is not. So education is useful in guiding people in making priorities in their lives, so that their lifetime is useful for continuing to improve themselves.
Pursuing and carrying out education is part of Dhamma, which entails following the moral principles that the Buddha taught. Meanwhile, the Dhamma must constantly be practiced with compassion and goodwill. Therefore, it is necessary to teach about Buddhism without using violence. This rule is based on the Buddha's invitation to Yasa in the Vinaya Pitaka: “
Anxiety, let alone physical or emotional agony, should not be caused by education. Multicultural education is considered as consistent with Buddhism on this premise since it necessitates an educational structure free of fear and pain (nonviolence). Minorities do not need to be concerned about receiving painful treatment in the educational process since multicultural education respects diversity.
The epistemology of Buddhism is generally based on the Hasta Arya Marga (Eight elements of the Path of Goodness) taught by Buddha. The eight elements of the main Path are: Right Understanding (sammâ-ditthi), Right Thought (sammâ-sankappa), Right Speech (sammâ-väcä), Right Action (sammâ-kammanta), Right Earning (sammâ-ajiva), Effort. Right (sammâ-vâyama), Right Mindfulness (sammâ-sati), Right Concentration (sammâ-samâdhi) (Dhammacakkappavattana Sutta; Samyutta Nikaya 56.11)
Hasta Arya Marga pays close attention to the mind if you examine closely. Buddhism places a strong focus on the use of the mind in the pursuit of intellectuality. "We are born without weapons, our thoughts are our only weapon," stated Ayn Rand, a Russian-American novelist-philosopher. Buddhism places a high value on the role of the mind. As a result, education is extremely essential in Buddhism. However, the application of ideas must be right. The quality of daily deeds is considered to be in line with Dhamma if someone ensures that he/she is always right in thoughts and acts. Actions that are in accordance with dhamma will not harm anyone.
In contrast to Western axiology, the ethical and aesthetic components of Buddhist axiology are not concentrated on sensory beauty. Because the ultimate objective of Buddhism is annihilation (nibbana), Buddhism's axiology has a special focus towards holiness, the good and the beautiful are holy. In this instance, Buddhism ensures that holiness is possible after performing hasta arya marga. The purity achieved is: 1). Silavisuddhi or Purity of Sila as a result of the implementation of Sila and the erosion of Kilesa (Defilement), 2). Citta-visuddhi, Inner Purity, as a result of the implementation of Samadhi and the eroding of Nivarana (inner Obstacles), 3) Ditthi-visuddhi, Purity of View as a result of the implementation of Pañña and the eroding of Anusaya (prejudicial tendencies). 4) Kankhā-vitarana-visuddhi is purity against doubt. 5). Maggāmagga-ñānadassana-visuddhi on purity concerns the path and not the path that leads to enlightenment. 6) Patipadā-ñānadassana-visuddhi is purity leading to insight and knowledge. 7) Nānadassana-visuddhi is perfect purity of knowledge and view. (Rathavinita sutta. Majjhima Nikaya.24).
Multicultural education as dhamma will also help people develop this pure character. It is consistent with the dimension of multicultural education, which is prejudice reduction. Prejudice reduction is essential for equal status and cooperation in multicultural communities.
Islamic philosophy emphasises axiology before discussing ontology and epistemology as doctrinal-based critical reasoning. Western philosophy, which places ontology at the beginning of everything, differs from this practice. Although axiology is the primary focus of Muslim philosophers, the ontological part of Islamic philosophy has received considerable attention. All that is required is to bring it up once more and provide a theoretical justification. This is crucial if Islamic philosophy is to serve as the conceptual underpinning of new fields of study, such as multicultural education.
The philosophical foundations of multicultural education in Islam derive from Islamic philosophy, specifically the philosophy developed from the height of Islam, particularly the Al-Kindi era (9th century AD), to the present. Although Islamic philosophy spans a wide spectrum, in this essay we will focus mostly on Classical Islamic philosophy. The rationality of Muslim scholars is the cornerstone of Islamic philosophy. The deductive reasoning of the philosopher is applied to create an educational viewpoint when it manifests as Islamic Educational Philosophy. Getting to grasp an Islamic philosophical system, for instance, and then explaining how it relates to education.
In general, there are four schools of thought that can be used to categorize Islamic philosophy during the Classical period: Masya'i (peripatetic), Hermetic Phythagorean (Isma'ili), Isyraqi (illusionist), and Transcendental Theosophy (Wisdom of Muta'aliyah). Peripatetics (masyaiyah), a synthesis of Aristotle and Plato's Greek philosophy, relied on deduction, reasoning, and reasoned speculation. Ibn Sina is a representation of a Muslim philosopher who fits this category. The Ikhwan al-Shafa created the rationalmetaphysical school of thought known as Pythagorian Hermetic, often known as neoplatonism. Isyraq (illusionism), in contrast, is founded on inner purity (sufism) and supra-rational mystical intuition; Suhrawardi is an example of a scholar in this movement. While Mulla Sadra is an example who holds this viewpoint, Hikmah Muta'aliyah (Transcendental Theosophy) is more of a synthesis of Islamic philosophy.
Islamic philosophy encompasses various perspectives, each of which presents distinct notions pertaining to ontology, epistemology, and axiology. From multiple perspectives, it is plausible to identify philosophical foundations for multicultural education within an Islamic framework.
From an ontological perspective, traditional Islamic philosophy conceptualises humans as beings of divine nature, possessing an inherent essence in the form of a soul, commonly referred to as "nafs." However, it is important to note that there exists a wide range of interpretations regarding the nature and characteristics of the soul within this philosophical tradition. According to Ibn Sina, the essence of human nature is in the soul. The soul represents the inherent state of excellence within the physical form, known as "kamal al awwal li jissim," and serves as the primary constituent of human beings.
The concept of nafs is non-material in nature, coexisting with the physical body and persisting beyond the body's demise. Education is directed towards the cultivation and advancement of the human soul due to its intrinsic connection with human nature. According to the perspective of the Ikhwan al-Shafa, the soul is regarded as possessing a spiritual nature, characterized by its ability to transcend physical limitations, rather than solely being immaterial as posited by Ibn Sina. The soul possesses vitality, luminosity, cognition, and dynamism. Mulla Sadra's conception of human essence centers around the notion of rational souls, albeit with slight variations. The concept of the rational soul, as proposed by Mulla Sadra, differs from the perspectives of Ibn Sina and Ikhwan Al-Safa. While Ibn Sina and Ikhwan Al-Safa argue for the immaterial and transcendental nature of the soul, Mulla Sadra's interpretation incorporates empiricallogical and intuitive aspects. According to Sadra, intuition constitutes an integral component of human rationality. The concept of reason in the Western paradigm, in contrast to other perspectives, is often limited to cognitive processes occurring within the brain. This particular paradigm, which diverges to some extent from traditional philosophical perspectives, originates from the viewpoint espoused by Suhrawardi. The concept of the soul was not explicitly addressed by the individual in question; however, their understanding of the human essence revolved around the notions of light or intellect, sometimes referred to as logos. Upon closer examination, it becomes apparent that Suhrawardi's notion of intelligence has striking resemblance to the fundamental nature of the soul as perceived by other philosophers. According to Suhrawardi, human beings are considered integral components of the luminous emanation originating from God, known as "nur al-anwar." The development of the intellect or reasoning soul in humans facilitates the realization of additional potentials inside the soul.
By using the framework of classical Islamic philosophy, it is posited that human nature is not contingent upon the physical body's differences. Furthermore, it is not solely determined by one's cultural background. The distinguishing factor among humans lies solely in the inherent character of their souls. In isolation, this idea has disregarded elements that are tangential in character. From the standpoint of Islamic educational philosophy, racial, social, and cultural disparities do not pose a predicament. In essence, Islamic philosophy has ensured the inclusion of diverse cultural viewpoints.
Within the epistemic realm, classical Muslim philosophers engaged in discourse surrounding the optimal educational techniques and strategies aimed at maximizing the inherent potential of the human essence. Ibn Sina demonstrated a systematic approach by employing a hierarchical plan that encompassed home-based education as well as specialized skill development, as a means of shaping his life trajectory. Early education focuses on the cultivation of the soul, whereas in maturity, emphasis is placed on professional education. The educational approach employed by the al-Safa siblings encompasses a series of steps, including tahẑīb (remediation), taṭhīr (cleansing), tatmīm (attainment of exoteric knowledge), and takmīl (attainment of esoteric knowledge). In the meantime, Suhrawardi devised a methodology that involved establishing a set of criteria to assess the proficiency of students in the field of science. The initial stage is referred to as Ṭālib, denoting individuals who primarily engage in the accumulation of knowledge, assuming the role of knowledge gatherers. The subsequent tier holds a more elevated status, referred to as ṭālib al-baḥth, individuals who actively pursue discursive thought, engaging in debates and problem analysis. The aforementioned level is referred to as ṭālib al-ta'alluh, denoting individuals who actively pursue divinity or godliness. These individuals possess an orientation that extends beyond just worldly concerns, including both spiritual and mundane aspects of life. According to Suhrawardi, the optimal level is referred to as al-ḥakīm al-ilāhī, which can be seen as a synthesis of the second and third levels. In the realm of philosophical thought, Mulla Sadra formulated a comprehensive framework known as the transformation continuum. This continuum encompasses the progressive refinement of practical material intellectual talents ( 'amilah), followed by a transition towards habitus intellect (al-malakah), subsequently leading to the activation of intellect for action (aql bi al-fi'l), and ultimately culminating in the attainment of active intellect (aql al-fa'al). According to Sadra, this transformative process entails elevating human beings beyond their mere human nature, enabling them to embody the qualities of malakut, which refers to complete submission to the divine will. Furthermore, this change grants individuals a type of immortality, as they attain everlasting bliss in the hereafter.
The examination of various epistemological perspectives within Islamic educational philosophy as articulated by classical thinkers reveals the necessity for incremental modifications in order to facilitate the realization of human beings' utmost capabilities. The progression typically commences with the acceptance of material possessions and worldly pursuits, which then fosters a deeper understanding of the significance of human agency in attaining spiritual objectives.
The acceptance of worldly entities, under the framework of multiculturalism, can be seen as the acceptance of the various manifestations of variety present in our global society. The attainment of diversity in the global context represents a fundamental milestone that must be achieved, as it paves the way for humanity to progress towards further levels of development, namely utility and spiritual proximity to the divine. As per the author's assertion, this particular hierarchical arrangement effectively confers precedence to diversity, ensuring its prompt recognition without any room for doubt. By adopting this approach, individuals can promptly progress towards a more elevated objective that transcends the concept of multiculturalism. The acknowledgement of the multicultural dimension is essential for individuals to surpass cultural boundaries, enabling them to advocate for universal and transcendent values. The inability to surpass the challenges posed by multiculturalism will perpetuate individuals' entrapment in religious prejudice, ultimately undermining the progress and efficacy of religion.
From an axiological standpoint, traditional thinkers argue that Islamic education is oriented towards the attainment of societal benefits for humanity. According to Ibn Sina, education should be oriented towards holistic personal growth encompassing physical, mental, and moral aspects. This approach enables individuals to actively contribute to society by pursuing their chosen professions. In contrast, the Ikhwan al-Safa group, characterized by its metaphysical approach, perceives education as a means to facilitate the actualization of the soul's inherent capacities and to refine it in anticipation of the eternal existence. In contrast, Suhrawardi posits that the ultimate objective of education is the attainment of illumination, sometimes referred to as enlightenment. Education is inherently intertwined with one's spiritual existence, as the process of education serves to foster the development of individuals towards greater enlightenment. According to Suhrawardi, individuals who have attained enlightenment possess the capacity to serve as catalysts for the enlightenment of their respective societies. According to the philosophical perspective of Mulla Sadra, it is posited that the ultimate objective of education is the attainment of istikmal al-nafs, which refers to the perfection of the soul. This pursuit is regarded as an endeavor to address the fundamental purpose of the existence of human beings. The attainment of soul perfection enables individuals to exhibit flawless conduct in their interactions with one another and in cultivating a connection with the divine.
The core concept of Islamic education's axiology centers around the societal welfare of individuals. While the ultimate objective of humanity is the spiritual realm known as the ukhrawi dimension, it is noteworthy that Muslim thinkers prioritize the role of social welfare as a pivotal factor in facilitating access to the afterlife. The saying " khairunnas 'anfauhum linnas," which states that the best human being is the one who is most beneficial to other people, appears to embody this axiological principle . From the standpoint of Islamic education, the concepts of goodness and beauty hold ethical and aesthetic significance. Specifically, these notions are seen favorable when individuals are able to contribute to their societal milieu, encompassing both fellow human beings and the natural environment. Undoubtedly, it can be asserted that the overarching objective of all social endeavors undertaken by Muslims, including those within the realm of education, is to embody the concept of rahmatan lil 'alamin. The notion of rahmatan lil 'alamin represents a prophetic undertaking, serving as one of the primary objectives behind the dispatch of the Prophet Muhammad to humanity. The axiological foundation of multicultural education can be derived from the aforementioned facts. The acknowledgement and defense of multiculturalism are driven by the objective of fostering positive interactions among individuals, rather than causing harm or negative consequences.
From an axiological standpoint, traditional thinkers argue that Islamic education is oriented towards the attainment of societal benefits for humanity. According to Ibn Sina, education should be oriented towards holistic personal growth encompassing physical, mental, and moral aspects. This approach enables individuals to actively contribute to society by pursuing their chosen professions. In contrast, the Ikhwan al-Safa group, characterized by its metaphysical approach, perceives education as a means to facilitate the actualization of the soul's inherent capacities and to refine it in anticipation of the eternal existence. In contrast, Suhrawardi posits that the ultimate objective of education is the attainment of illumination, sometimes referred to as enlightenment. Education is inherently intertwined with one's spiritual existence, as the process of education serves to foster the development of individuals towards greater enlightenment. According to Suhrawardi, individuals who have attained enlightenment possess the capacity to serve as catalysts for the enlightenment of their respective societies. According to the philosophical perspective of Mulla Sadra, it is posited that the ultimate objective of education is the attainment of istikmal al-nafs, which refers to the perfection of the soul. This pursuit is regarded as an endeavor to address the fundamental purpose of the existence of human beings. The attainment of soul perfection enables individuals to exhibit flawless conduct in their interactions with one another and in cultivating a connection with the divine.
The core concept of Islamic education's axiology centers around the societal welfare of individuals. While the ultimate objective of humanity is the spiritual realm known as the
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