In the era of rapid technological advancement and educational transformation, the search for sustainable models of learning that balance tradition and innovation has become increasingly urgent. While contemporary education systems often emphasize efficiency, standardization, and modern pedagogy, they tend to overlook the rich intellectual heritage of classical Islamic scholars such as Ibn Sina (Avicenna). As one of the most influential philosophers and educators of the Islamic Golden Age, Ibn Sina developed a profound educational philosophy that integrated reason, ethics, and spirituality-principles that are highly relevant yet underutilized in today's educational discourse [1] .

Despite the growing interest in Islamic educational reform, there remains a significant research gap in contextualizing classical Islamic educational philosophies, particularly Ibn Sina's, within modern educational settings such as the kuttab-traditional elementary schools rooted in Qur'anic instruction. Most existing studies focus either on historical analyses of Ibn Sina's thought or on isolated innovations in Islamic schooling, without bridging the two. This disconnect has resulted in a lack of sustainable frameworks that harmonize time-tested educational wisdom with the demands of contemporary pedagogy [2] .

This study addresses this gap by proposing an innovative model that reinterprets Ibn Sina’s philosophical principles within the context of the modern kuttab. By aligning his holistic view of education with the goals of sustainability, character development, and intellectual growth, the research aims to offer a viable alternative to purely secular or fragmented Islamic educational reforms. The contextualization of Ibn Sina’s ideas is not merely a nostalgic return to the past but a strategic endeavor to construct a balanced educational system that honors tradition while responding to current and future challenges. Ultimately, this research contributes to the discourse on sustainable educational innovation by offering a culturally grounded and philosophically sound model for Islamic education in the 21st century [2].

Islamic education in Indonesia faces significant challenges in balancing religious values with contemporary educational demands. The rapid advancement of technology, globalization, and changing societal dynamics necessitate a re-evaluation of traditional educational frameworks. One of the classical scholars whose thoughts remain relevant today is Ibn Sina, who emphasized a holistic educational approach integrating tarbiyah (comprehensive education), tazkiyah (spiritual purification), and ta'dib (moral internalization). These principles offer a strong foundation for modern Islamic education, particularly in institutions like Kuttab Ibnu Abbas Surakarta, which aims to cultivate both intellectual and ethical excellence in students [3] .

The revitalization of Ibn Sina’s educational philosophy is not merely an academic pursuit but a strategic necessity in aligning Islamic education with the Sustainable Development Goals (SDGs). Specifically, SDG 4 (Quality Education) highlights the need for inclusive and equitable learning that nurtures lifelong knowledge and character development. Likewise, SDG 16 (Peace, Justice, and Strong Institutions) stresses the importance of ethical leadership, which can be fostered through Islamic education rooted in classical wisdom [4].

Despite the rich legacy of Islamic educational thought, there is a lack of empirical studies that systematically integrate Ibn Sina’s principles into contemporary Islamic education models. Most existing research either focuses on theoretical analysis or explores general Islamic education reforms without direct implementation in specific institutions [5]. Moreover, discussions on the role of classical Islamic scholars in modern education often overlook the practical challenges and strategies needed to apply their insights effectively in today’s learning environments. This study addresses this gap by examining how Ibn Sina’s educational philosophy can be revitalized within the Kuttab system in Indonesia, particularly at Kuttab Ibnu Abbas Surakarta [6].

This research is crucial as it offers a practical framework for integrating classical Islamic educational principles into modern curricula. By doing so, it provides a sustainable model for nurturing students with strong intellectual, moral, and spiritual foundations [7]. Furthermore, by linking Islamic education to SDGs, this study highlights its role in contributing to global educational and ethical development, ensuring that Islamic education remains relevant and impactful in the 21st century [8].

Islamic education in classical times, which grew in the intellectual tradition founded by figures such as Al-Ghazali, Ibn Sina, and Ibn Khaldun, emphasized a holistic approach that integrated science, spirituality, and ethics, encouraging students' character and moral development. The educational model during the time of the Prophet Muhammad further underlined the importance of character education and practical learning methods, which remain relevant today [9]. We still need to learn from previous Islamic figures related to education, of course, because there is still a lot of relevance to the ideas of the figures about education that we can use to achieve the ideals of our country and support sustainable development in the framework of achieving a better and sustainable life towards a golden Indonesia, one of the figures that we can learn from is Ibn Sina [10]. Education is an effort to utilize every potential possessed by humans. The purpose of education is to create a more dignified human life. Optimizing every potential possessed by students through education will give birth to high and competent human resources for the progress of a nation and state [11].

Islamic educational institutions should pay attention to educational goals, curriculum, learning methods, and also educators. To create a desired ideal. Education is life and life itself is education. Because everyone is essentially a "process of becoming" [12] . Accelerating the "process of becoming", of course, must be passed with education, both intentional and unintentional. Islamic education is essentially the development of all human potential, such as the element of intellect, the element of taste, spiritual heart, and other elements [13] . Islamic education aims to develop and prepare all the potential of intelligent humans (intellectual, heart, sense, and skill) and make human beings good (character). Islamic education itself means all efforts to develop the potential that human beings have for the formation of a Muslim personality who knows or understands the essence of his creation to serve Allah, carry out all His commandments, and stay away from all His prohibitions. Islamic education is pursued through a long, gradual, and sustainable process in developing the potential of each child, not limited to the transfer of knowledge, values, and culture, but so that students have strong religious spirituality and noble character [14] .

Hegemony by a global culture dominated by Western civilization. The secularization of science is a hallmark of secular and liberal Western civilization. Likewise, the emergence of a hedonistic and individualistic nature is an implication of materialistic capitalism. In this regard, education has a very strategic position and role in dealing with these problems [15] . For this reason, a correct understanding of Islamic education, its character and characteristics, and principles is needed, so that Islamic education does not lose its direction and orientation in its development. A wrong understanding of Islamic education will certainly hurt the future of a nation's generation so education is not a solution to the problem but rather a problem itself [16] .

The history of classical Islamic education proves that kuttab is a basic level educational institution whose existence experienced a glorious period at the beginning of the spread of Islam. In that era, kuttab was the first place where a child learned to read and write the Qur'an. Not only that, kuttab also teaches children about religious principles, language, and arithmetic [17] .

The Kuttab Institute, which was born in 2012, was pioneered by Kuttab Al Fatih under the auspices of the Al Fatih Pilar Peradaban Foundation owned by Ustadz Budi Ashari, as a new model of education in the development of non-formal educational institutions in Indonesia. Previous Islamic educational institutions such as Islamic boarding schools, madrasas, and integrated Islamic schools (SIT) have colored the dynamics of Islamic education with their characteristics [18] . Kuttab has the idealism to restore Islamic education by restoring Islamic education by its original spirit. The establishment of kuttab is more driven by religious motivation. Da'wah through the world of education. The spirit of the establishment of kuttab is the same as the spirit of the establishment of Islamic boarding schools, madrasas, and schools. The essence of religious education is to become a religious expert. One of the special characteristics of religious education is a curriculum that is loaded with religious content, namely manners or character. In the context of the curriculum, kuttab is closer to Islamic religious education institutions [19] .

Furthermore, revitalization is a process, method, or act of reviving or activating. It is also called a process or method and act to revive something that was previously empowered. So, revitalization means making something or deeds vital, while the word vital has a very important meaning or is very necessary for life, and so on. This educational revitalization is the task and challenge of Muslims to integrate cognitive aspects that affect moral cultivation and character formation at an early age. The concept of education from Ibn Sina's perspective can have a positive impact on scientific dynamics and can help in the improvement and development of education in an even better direction because educational thought according to Ibn Sina is still considered relevant to be analyzed critically to this day. So, the question arises, what is the concept of education from Ibn Sina's perspective? To answer this question, on this occasion, the author will explain and discuss specifically Ibn Sina's views and thoughts related to education so that it can revitalize Islamic education, especially in new institutions such as kuttab.

The pursuit of sustainable educational models has become a global priority, especially as educational systems face increasing pressure to balance academic excellence with ethical, spiritual, and cultural development. In the context of Islamic education, scholars and educators have attempted various reform strategies, yet many of these efforts remain disconnected from the intellectual legacy of classical Islamic thinkers. Among them, Ibn Sina stands out for his comprehensive and systematic approach to education, which integrates logic, metaphysics, psychology, and ethics [20].

Ibn Sina's educational philosophy emphasizes the gradual development of the learner’s intellect and character through structured stages of learning. He advocates for a balanced curriculum that nurtures both rational and spiritual faculties, aiming to produce individuals who are not only knowledgeable but also virtuous. While his ideas have been widely acknowledged in historical discourse, their practical application in modern educational settings has been limited. The concept of the kuttab, traditionally a Qur’an-centered institution, has evolved in various ways across the Muslim world. However, the modernization of these institutions often focuses on infrastructure, technology, and curriculum upgrades without sufficient integration of foundational philosophical frameworks. This creates a fragmented educational experience that may lack coherence and depth [21].

Emerging studies highlight the need to reconnect Islamic education with its philosophical roots to foster meaningful innovation. Yet, few have explored how classical thought, such as that of Ibn Sina, can inform contemporary educational structures like the modern kuttab. This gap leaves unexplored the potential synergy between time-tested pedagogical principles and the demands of 21st-century learning. By revisiting and contextualizing Ibn Sina’s philosophy within the framework of sustainable innovation, this study aims to bridge the divide between tradition and modernity. It proposes a model that does not merely preserve Islamic identity but revitalizes it through a transformative educational approach. This literature review thus lays the foundation for a philosophical and pedagogical integration that is both authentic and forward-looking [22].

This research uses a type of qualitative research, this research aims to analyze and describe in detail reality by providing criticism or assessment of them. The object of the research to be studied is Kuttab Ibn Abbas Surakarta, The data used is in the form of information related to the revitalization of Ibn Sina's educational thought in Kuttab Ibn Abbas Surakarta. Data was obtained from data sources that included the head of the kuttab, teaching staff, education staff, parents of students, and parties involved in education at the institution. Then, data collection uses interviews, documentation, and observation methods [23] .

The validity of the data uses the source and time triangulation technique. The data obtained from the research results are analyzed through the process of reviewing all data, data reduction, compilation in units, categorization, checking the validity of the data, and ending with data interpretation. After the data is collected, conclusions will be drawn related to the data obtained, using an inductive thinking framework [24] . The inductive thinking process began with the collection of data on the revitalization of education in Kuttab Ibnu Abbas Surakarta.

Ibn Sina's full name is Abu Ali Al-Husain ibn Abdullah ibn alHasan ibn Ali Ibn Sina al-Hakim. Ibn Sina was born in 370 AH/980 AD [25] . He was born in Khormeisan adjacent to Bukhara and was a Balkha (Balkha expert), now called Uzbekistan, the capital of Samani, a city relic of the Persian dynasty in Central Asia and Khurasan. His mother was named Satareh, who was also from Bukhara, then his father was Abdullah, a respected Ismaili scholar from Balkha, an important city of Samani rule that is now part of Afghanistan. So much literacy discusses this Islamic thinker and is translated into various languages. Both in print and digital form. If we talk about the Muslim philosophers of our predecessors, of course, we will not be separated from the discussion about him. The author will briefly discuss the life history of Mrs. Sina in the international language known as Avicenna [26] .

The education that Ibn Sina pursued was the same as the others, but there were privileges that he had when he was still young, his extraordinary intelligence was seen and even difficult to match, and he memorized the Qur'an at the age of under 10 years. Ahmad Fuad al-Ahwani said: "At the age of 10 he had completed the Qur'an, literature, and Arabic studies. Then he learned fiqh from a teacher named Ismail who was famous for his zuhud. In addition, he studied mathematics and measurement science with 'Ali Abu 'Abdullah anNatili. Then he taught himself by reading various books, including sharia books so that he mastered semantic science. Not to forget that he studied Ocledeus' book on measurement (geometry) and other books about medical science. At the age of 18, he had finished studying all these sciences" [27].

Ibn Sina's works are approximately 267 books. Most of them speak Arabic, except for Persian. His famous works include: As-syifa', An Najah, al Isyarah wa at Tanbihat, and al-Qanun fi at Thibb which for five centuries became an important literature for medical faculties in Europe. His extraordinary intelligence made him not stop learning, he continued his knowledge of logic, mathematics, and geometry, by studying independently. Not long after, he was able to master these sciences. Then he started reading all the books about medical science. Soon, he had the same position as a doctor. The intelligence of a doctor is not his goal. By the time he turned 18, he said: "When night comes, I have to go home immediately. I put a lamp in front of me, and I was busy reading and writing. If drowsiness strikes me or I feel tired then I turn to the side and drink a glass of wine, so that the drowsiness disappears or my strength returns. Then I came back to read. Thus, my work is endless so that I can master various sciences. All the knowledge I learned at that time, I still remember until now, when I wrote this life history. Today, my knowledge is no longer increasing" [28].

His first profession was as a physicist for the emir, who he had treated for a dangerous disease. Ibn Sina's employer rewarded him for this by giving him access to the library of King Samanids. When the library was on fire, people who did not like it or enemies of Ibn Sina accused him of being the one who burned it. Ibn Sina died in 428 AH/1037 AD, precisely in Hamadan, Iran, due to chronic ulcer disease. He died while teaching at a school. At that time, he was seriously ill, but still insisted on teaching children. So, when he was rushed to the doctor, his life was no longer saved. This is proof that Ibn Sina is a figure who likes to learn and teach. Therefore, it is not surprising that history records his name as a very famous Muslim scholar [29].

Based on the discussion that has been described, it can be concluded that Ibn Sina's educational thinking is still very relevant to be applied in the context of modern Islamic education, especially in revitalizing the basic learning model that is oriented towards character development and readiness to face future challenges. The revitalization of his thinking at Kuttab Ibnu Abbas Surakarta shows the urgency of integrating the development of physical and spiritual aspects in education. Ibn Sina emphasized that human beings are a union between physical and spiritual elements, so ideal education must pay attention to both in a balanced manner to be able to face the complexity of the changing times. This holistic approach is in line with the goals of the SDGs, especially SDG 4 (Quality Education) which emphasizes inclusive, equitable, and development-oriented learning as well as moral development. According to Ibnu Sina, the three main functions of educational goals, namely providing learning direction, motivating students, and instilling values into the educational process, are very relevant to the vision of national education and practice in Kuttab Ibnu Abbas Surakarta. In terms of curriculum, Ibn Sina emphasized the importance of matching teaching materials with the stage of children's psychological development. This is reflected in Kuttab's structured approach for ages 5–12 years, with balanced attention to the affective, psychomotor, and cognitive realms. He also emphasized the variety of learning methods so as not to be boring and encourage active student involvement. This view reinforces the principles of student-centered education and supports the SDGs' vision of adaptive and impactful education. Regarding teachers, Ibnu Sina prioritizes moral integrity and educational capacity rather than just academic qualifications. Although Kuttab has prioritized religious character in teacher recruitment, there are still challenges in aligning it with national regulations. Therefore, a balanced framework of teacher qualifications is needed between formal and moral competencies. The integration of Ibn Sina's thought forms a framework of Islamic education that is sustainable, relevant, and in line with the global goals of sustainable development.

The authors express sincere gratitude to Kuttab Ibn Abbas Surakarta for their openness and support during the research process. We also thank Universitas Islam Negeri Raden Mas Said and Universität Leipzig for providing academic guidance and institutional resources that contributed significantly to the success of this study on sustainable educational innovation.

Authors 1, 2, and 3 conducted fieldwork, interviews, and primary analysis. Authors 4 and 5 contributed to theoretical framing, literature contextualization, and final manuscript review. All authors collaboratively designed the research framework, interpreted the data, and approved the final version of the article for submission and publication.

The authors declare no conflict of interest in relation to this study. All contributions were made independently, and no financial or institutional pressures influenced the research findings, interpretation, or conclusions presented in this article.