KONSEP FITRAH DALAM AL-QURAN: IMPLIKASI FILOSOFIS TERHADAP PERKEMBANGAN TEORI PERKEMBANGAN PESERTA DIDIK

Abstrak

Artikel ini mengkaji konsep fitrah sebagaimana terdapat dalam Al-Quran dan menganalisis implikasinya secara filosofis terhadap teori perkembangan peserta didik. Menggunakan pendekatan studi pustaka (library research) dengan metode tafsir tematik (maudhu'i), penelitian ini menelaah ayat-ayat kunci seperti QS. Ar-Rum [30]: 30, QS. An-Nahl [16]: 78, QS. Al-A'raf [7]: 172, dan QS. Asy-Syams [91]: 7-8, serta mengkomparasikannya dengan teori-teori perkembangan Barat: Nativisme (Schopenhauer), Empirisme (John Locke), Konvergensi (William Stern), dan Konstruktivisme (Jean Piaget dan Lev Vygotsky). Hasil kajian menunjukkan bahwa konsep fitrah dalam Al-Quran bersifat teo-antropologis—melampaui dikotomi nature vs. nurture yang mendominasi wacana psikologi perkembangan konvensional. Fitrah mengandung tiga dimensi potensi: (1) fitrah jasmaniyyah (al-jism), (2) fitrah ruhani (al-ruh), dan (3) fitrah nafsiyyah (al-nafs), yang ketiganya harus dikembangkan secara sinergis dalam proses pendidikan. Secara filosofis, fitrah memberikan landasan ontologis bahwa manusia dilahirkan dengan disposisi ketuhanan yang bersifat aktif dan berkembang, serta landasan epistemologis bahwa pengetahuan diperoleh melalui integrasi wahyu, akal, dan pengalaman inderawi. Implikasi pedagogisnya mencakup pentingnya pendidikan holistik, peran lingkungan sosial yang konduktif, dan penyelarasan tujuan pendidikan dengan visi pembentukan insan kamil.

This article examines the concept of fitrah (innate disposition) as found in the Quran and analyzes its philosophical implications for theories of learner development. Employing a library research approach with a thematic (maudhu'i) exegetical method, this study explores key Quranic verses—including QS. Ar-Rum [30]: 30, QS. An-Nahl [16]: 78, QS. Al-A'raf [7]: 172, and QS. Asy-Syams [91]: 7-8—comparing them with Western developmental theories: Nativism (Schopenhauer), Empiricism (John Locke), Convergence Theory (William Stern), and Constructivism (Jean Piaget and Lev Vygotsky). The findings indicate that the Quranic concept of fitrah is theo-anthropological in nature, transcending the nature-versus-nurture dichotomy that dominates conventional developmental psychology. Fitrah encompasses three dimensions: (1) physical fitrah (al-jism), (2) spiritual fitrah (al-ruh), and (3) psychical fitrah (al-nafs), all of which must be developed synergistically through education. Philosophically, fitrah offers an ontological foundation asserting that humans are born with an active and developing divine disposition, and an epistemological framework in which knowledge is acquired through the integration of revelation, reason, and sensory experience. Its pedagogical implications include holistic education, a supportive social environment, and alignment of educational aims with the formation of insan kamil (the perfect human being).