Quranic Multiple Intelligences and its Implementation in Educational Institutions

This article is qualitative-descriptive analytical research on multiple intelligences, a theory which Howard Gardner introduced. According to Howard Gardner's findings, the concept of multiple intelligences has been widely known and used in educational institutions. Multiple intelligences are also considered a theory that first recognized the diversity of human intelligence. With multiple intelligences, it can be said that no child is stupid. Therefore, each child is born with intelligence that is not always equal to each other. In Islam, the Quran is a complete guide for life. This research has discovered the powerful instruments to develop Qur'anic multiple intelligences in educational institutions through literature. With the thematic interpretation method (maudhui) approach, this study described the practical efforts, using the mindset of interpretation and reflection, to develop the concept of multiple intelligences based on the perspective of the Quran. After researching, collecting, and analyzing all terms in the Quran that relate to intelligence, it is found that the Quran is distinguishing the concept of multiple intelligences. It can be used further as a practical guide for educational institutions in developing the concept of multiple intelligences from the perspective of the Quran


INTRODUCTION
In 1900, Alfred Binet, a France psychologist, found a human intelligence scale called IQ (intelligence quotient). Lots of people thus believe that an intelligent person is a person that has a high IQ level. However, in reality, not everyone with a high IQ level can adapt, socialize, control their emotions and spiritual tranquility. Many people with a high IQ level cannot get along with other people, socialize, and build exemplary communication skills. In other words, there are elements of intelligence that are beyond what Alfred Binet has found (Nugroho, 2004). Many people with a decent level of IQ but do not have the intelligence to do aspects of things that may constitute their success in the future, thus failing to map their priorities to work themselves towards success.
In contrast, other brilliant students playing music and sports were employed on several banks as permanent employees. In other cases, doctors who graduated in time (6-7 years) with Cumulative 1. Decide the topic that will be analyzed. 2. Trace and gather issues discussed through the collection of Quranic verses that talked about the topic. 3. Study the collected verses that discussed the chosen topic by understanding the cause of the revelation (asbāb an-nuzūl). 4. Arrange the sequence of the respective verses with the correlating cause of revelation, primarily if it is related with the law (ḥukm), or the chronology if it is related with a story until the phenomenon is portrayed from it the beginning to the end. 5. Understand the correlation (munāsabah) from the verses with the respective chapters. 6. Arrange the discussion in a systematic and integral outline. 7. Complete the explanation of the verses with ḥadīth, narrations from the companions (shaḥābah), and others that may be relevant to complete the discussion into clarity. 8. After the whole content of the verses discussed has been portrayed, the next step is to gather each verse into a group of analyzed verses by putting aside those which have been represented, or to compromise between the general (ʻām) and the specific (khāṣ), muṭlaq and muqayyad, or when there is a contradiction, thus all are gathered in one compilation without differentiation nor force, thus raised the conclusion of the Quranic view on the topic chosen.
As mentioned before, this article is library research. Thus, the data is acquired from written materials. The primary source of this research is the Quran because the analysis unit is valid, the Quran, and the copies used by the authors as the references are: 1. Al-Quran dan Terjemahnya, The Ministry of Religion of the Republic of Indonesia and the Government of Saudi Arabia, nd. 2. Muhammad Thalib, Al-Quran Tarjamah Tafsiriyah: Memahami Makna Al-Quran Lebih Mudah, Cepat, dan Tepat, Yogyakarta: Penerbit Ma'had An-Nabawy, 2012. Aligned with the steps taken in the thematic tafsir method, the authors went through three steps of analysis technique (Munawwar-Rachman, 1995). First, by choosing critical terms from the vocabulary of the Quran that explains intelligence. Second, by interpreting the basic meaning and relational meaning (maʻna nasabi), the primary meaning is earned through research on several dictionaries that study the meaning of those vocabularies. In contrast, relational meaning, a complementary meaning of the term, is related to the context of the sentence where the vocabulary lies within, acquired through the opinions from scholars and tafsir experts. Third, to conclude and to find hidden meaning from the concepts acquired. In this step, the reflective and interpretative paradigm is utilized. Interpretative paradigm is an attempt to grasp the essence from the literal and to find hidden essence from what is implied by the verses and concepts from the Quran, by relating it with aspects related which by its character is either logical-theoretical, ethical, or transcendental (Muhadjir, 2000). While on the other hand, the reflective paradigm is the continuation of the interpretative paradigm. This paradigm is conducted within the Quranic texts and the research towards theories from Muslim's intellectual heritage to be used as a supporting instrument to understand meanings and essences that lie within verses of the Quran, not by appropriating the verses to comply with the existing theories by those scholars (Baharuddin, 2007).
Using these techniques is expected to describe the development of multiple intelligences of the Quran through the world of education.

RESULTS AND DISCUSSION
Humankind has been granted the chance to live in this world with all of its complexity. That is one of the reasons why they are provided with intellect by Allah so they may always fight for the sustenance of their lives, solve their problems, and the most important is to give the meaning of their existence. Since its first creation, humankind has been bestowed knowledge before anything else, as revealed in the Quran.
And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful." (QS An-Nahl: 78) He is the One Who created for you hearing, sight, and intellect. (Yet) you hardly give any thanks."  In other verse, there is even a strong prohibition for humankind to not act without any knowledge. In this complex world where humankind lives as a social creature, a set of abilities to cooperate and solve issues relating to themselves and others is highly needed. One type of intelligence would not be sufficient to fulfill the need; indeed, humankind requires multiple intelligences. Moreover, possessing intellectual ability does not assure a better quality of faith and spiritual values. It has been proved that many intelligent people would not believe in Allah. According to Nasaruddin Umar, the verse implies that intellectual intelligence is sometimes used to legitimate disbelief, where intellectual intelligence should be used to achieve higher intelligence. A wise scientist would not stop themselves at the degree of intellectualism, but they will synergize it with other higher intelligence (Republika, 2009). With that being said, as previously mentioned, Gardner has come up with multiple intelligences as the capacity to produce innovations with creativity values, including problem-solving independently. It is why it is essential to implement it in educational institutions.
Multiple intelligences saw as has prepared students with a reliable and quality of character. Through multiple intelligences, tedious learning processes become fun. Besides that, students learn that the theories taught are also actual in their real life and even directly experience, thus molding an even deeper understanding. It shall be acknowledged that many students have the capacity of other intelligence, such as sports, arts, music, and more. Because of that, the implementation of multiple intelligences in education may save a student from the confined education system in logicalmathematical-linguistical intelligence alone. After understanding multiple intelligences, thus it is in its logical consequence to demonstrate that intelligence brings benefits for the livelihood of the world as a whole. Not only for humankind but as well for nature and everything within. Related to this, educational institution, in other words, has the primary task to develop that intelligence. Thus, it may grow and develop within the self of the students, thus caused a positive influence on the students' surrounding environment.
In general, fundamental, and decisive, the intention of the Quran's descent is also to enlighten humankind; thus, humankind may live within His guidance. Related to this, the authors would like to stress that to cultivate and develop intelligence, it shall be started through a spiritual approach. Other than that, intelligence that is not guided by spiritual values has made humankind dazzled and obsessed with their power, thus underestimating Allah's power, which resulted in them being in misery and cause harm to others. The authors will explain the steps that educational institutions should do in developing multiple intelligences based on the concept that the authors found through the Quran:

Developing Quranic Multiple intelligences through Spiritual Approach
The authors put this approach at the first part of our educational approach because all this time, intelligence is only understood as related with their smartness and intellectual aspect only, and seldomly related with the spiritual aspect. Acknowledged or not, the Quran itself has not been used as a reference often enough to cultivate and develop human intelligence's potential.
In their stories, there is truly a lesson for people of reason. This message cannot be a fabrication, rather (it is) a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith." (QS Yūsuf: 111) The followings are the steps that should be taken by educational institutions and to be implemented towards their students:

Strengthening their faithfulness (īmān)
Faithfulness is the first and foremost principle that humankind shall possess if they want to acquire the blessings promised by Allah. This principle shall be fulfilled because it will give a continuous influence in studying, understanding, and practicing the values of the Quran, which is spiritual, consistent, and thorough.
As for those well-grounded in knowledge, they say, "We believe in this (Quran)-it is all from our Lord." But none will be mindful (of this) except people of reason. (QS Ali ʻImrān: 7) Faithfulness is a binding rope that has the power to find guidance in our various life challenges to attain Allah's blessing. It is also an absolute parameter in deciding how far, how big, how deep, and how many are the essence of practices that may be categorized as the proof of man's servitude towards Allah. Among essential activities that are possible to be implemented by educational institutions to develop student's intelligence through faithfulness approach are as follows: a. To push and give a role model to the students to make them get used to reading the Quran, followed by a strong desire to understand and contemplate its meaning, thus communicating with the Quran, to the extent to practice the Quran thoroughly in their daily life. b. To arrange programs and agendas that may strengthen the bond between the students with mosque, through obligatory ṣalāt jamāʻah in Masjid, learning circles, and social activities. c. To train and control students in their sunnah rituals continuously and adequately. d. To explain the students on the issue of shubḥāt, especially some that clearly haram so that those practices could be hindered in their daily lives. e. To accustom students to do good and encouraged practices, even though it is simple and not much like greeting others, maintaining a good relationship, and even smiling as a decent person towards others.

Strengthening their piety (taqwā)
In a broader sense, piety/taqwā is self-control or delaying pleasures that are current or momentary to get true happiness, namely spiritual happiness (Madjid, 2007). It is also a form of attitude to always restrain an individual from the punishment by Allah by following His commandments and avoiding His prohibition (Ilyas, 2020). Taqwā is a way to show a servant's faith in God. Its shape is similar to attitude, but its embodiment has a lot to do with many activities. Taqwā is a representation of all the nature, behavior, actions, and effects of the existence of a believer. Allah insists that taqwā is an attitude that humans must possess.  The above verse insists on why Allah commanded the believers to have taqwā. The muttaqin (people who restrain themselves) is bestowed on those who have achieved the decree of taqwā. This decree is the highest decree for Allah, and no one could know the quality of one's taqwa but Allah Himself. Taqwā could be put as one of the attempts to bring the potential of human intelligence. Because of that, the educational institutions need to mold their students to become individuals with the personality of a muttaqīn. The followings are some efforts that shall be done to mold taqwa within students: a. To cultivate within the students their faith (īmān) on the matters of the unseen (ghā'ib), to do prayers (ṣalāt), to do charity (infāq) with the provision provided by Allah, to believe in the Holy Book and the Day of Judgment, thus, to attain guidance from Allah and to be the people of fortune. It is aligned with the message in the chapter (sūrah) Al-Baqarāh: 2-5. b. To train students to learn a lesson from the stories of the disobedient people of the past. It is by the message from chapter Al-Baqarāh: 66. c. To accustom students in hastening their repentance towards Allah when they make sins or mistakes.
It is aligned with the message from chapter Ali ʻImrān: 133. d. To guide students to believe in Allah, Day of Judgment, angels, Holy Books, prophets, give charities to the rightful, do prayers, give alms, hold their covenants, and be patient in adversity, suffering, and war. It is by the message in chapter Al-Baqarāh: 177. e. To train students' passion for doing charity whenever possible, whether in ease or hardship, restrain anger, and forgive others. It is aligned with the message in chapter Ali ʻImrān: 134. f. To train students in being assertive towards the non-believers (kāfir). It is according to the message chapter At-Tawbah: 123. g. To encourage students to be content with the Quran. It is as in the message of chapter Maryam: 97. h. To mold students' personalities to be humble and obedient towards Allah to close their life chapter with good reports. It is according to the message of chapter Al-Qaṣaṣ: 83. i. To accustom students to their obligation to avoid immoral acts. It is according to the message of chapter Ṣad: 28. j. To accustom students to do good deeds, lessen their sleep at night (to pray), ask forgiveness in the middle of the night, and spare their fortune for the rightful poor. It is by the message in chapter Adz-Dzāriyāt: 16-19. k. To encourage students always to love the truth and to approve of it. It is by the message of chapter Az-Zumār: 33.

Strengthening their prayers
Prayer is a form of servitude process toward Allah. By reciting the supplications, a man may be connected with Allah. Other than that, prayers are also an expression of the longing feeling of a man towards Allah. Humankind, with all of its power, is also full of flaws. With that, prayers portray humankind's incapacity and servitude towards Allah, with their wills and need to be hoped to be fulfilled by Allah. In regards to the attempt to empower intelligence, the educational institutions shall impose several activities for their students which are related to praying, as the followings: a. To cultivate the understanding to the students to always avoid everything forbidden by Allah, whether those are foods, deeds, so their prayers may be granted. b. To give knowledge to the students on the essence of prayers that they deliver to Allah. With that so, when their prayers are granted, they will be grateful. Otherwise, they will not feel disappointed and lose hope when their prayers are yet to be fulfilled. c. According to Islam, train them to pray with etiquettes (ādab) and norms, such as preserving their body's purity, clear thoughts, pure heart, and pure soul. d. To accustom students to prioritize prayers' words and sentences that Rasulullah has exemplified. However, if they use their own words, they shall express their humility, inability, and sincerity.

Accustoming them to remembrances and contemplations (dzikr)
In the Quran, there have been found many reasons related to the importance to remember Allah, such as for an individual to be remembered by Allah (QS Al-Baqarah: 152), to avoid calamities (QS Az-Zumār: 22), to tranquil the heart (QS Ar-Raʻdu: 28), to soften the heart (QS Al-Hadid: 16), not to be in loss (QS Al-Munāfiqūn: 9), to be protected from vileness and disobedience (QS Al-Ankabūt: 45), to be able to call out the seduction of the devil (QS Al-Aʻrāf: 201). The importance of dzikr also been mentioned in various narrations of hadīth, where its main purpose is to help an individual be closer to Allah (taqarrub) (Yasin, 2014). Dzikr is also seen as an excellent attempt to develop the intelligence of humankind; it is by doing dzikr as many as one could according to their capacity. There are several methods relating to dzikr that the educational institutions should implement to develop intelligence as the followings: a. To accustom dzikr for students, and to cultivate inside themselves that dzikr is not only limited from reciting words and purifying one's heart but also that it shall be manifested in their soul and their practices, thus that their dzikr could be appreciated as their bridge that may connect them with Allah. b. To train students to be passionate about doing dzikr in every time, situation, and condition. c. To condition the students in upholding dzikr as exemplified by Rasulullah every after the five compulsory prayers. d. To understand the students that regular dzikr may ease every affair, make one's life be in blessing, and open the possibility for one to be in ḥusnul khātimah when they leave this world.

Developing Quranic Multiple Intelligences through Practical Approach
After explaining the attempts to develop intelligence through a spiritual approach, the practical (ʻamaliah) approach is next. This approach cannot be neglected at all. In other understanding, spiritual and practical approaches shall come hand in hand, practices simultaneously. Of course, the efforts shall be in line with the teaching of Rasulullah (PBUH/SAW). Because, as Qurʻānan ʻArabiyan, or the Arabic reading, the Quran contains at least four functions: (1) so that humankind uses their intellect, (2), so that humankind become muttaqin, (3) stimulated to learn knowledge, and (4) to be the warning and cautions (Sensa, 2005).
Championing the Quran Allah bestows the Quran for humankind with specific intentions and objectives. All of those are to give prosperity for humankind in their livelihood in the world today and in their afterlife. Championing the Quran could also be said to do jihād (strive) with the Quran. The implementation of jihād with the Quran could be done by the foremost, reading and understanding the Quran, thus depicting a vision that derived by faith (īmān) and taqwā to manifest practically the values of the Quran in daily life. While the characteristics, types, and methods that could be done by educational institutions that could be categorized as a jihād with the Quran, are as follows: a. To ensure there is the Quran with translation in the educational institutions. It means that it shall be followed by encouraging the students through several activities to actively read the Quran and understand the meaning through those translations. b. To give explanations on the verses of the Quran as well as its proofs (bayān), tafsīr, and taʻwīl to the students, by the competent teachers, for the contains of the the Quran may touch the broad scope of every living aspect of the students. c. To implement the values in the Quran into detailed aspects thoroughly by structuring concepts that could be laid out practically to be implemented by the students in real life. d. To accustom students to use materials or theories from the Quran as their primary references when faced with otherworldly concepts or arguments. e. To cultivate within the students the strong passion for implementing the values of the Quran in their daily life. f. To equip students with resilience in striving for the values of the Quran consistently and responsibly.

Practicing Prayers (Ṣalat)
Ṣalat is the obligation that would be felt heavy to be done. However, after it is done correctly and its essence and benefits are being understood, it will be easy to be practiced. Ṣalat thus becomes the need that could not be neglected. Ṣalat is not only an attempt to remember Allah (dzikr), but it is also a system that makes everyone who does it consistently and correctly attain the power to protect themselves from negative influences such as wicked and disobedience acts. Ṣalat is also the primary key to solving complex and exhausting issues surrounding the life of humankind.
"O believers! Fasting is prescribed for you-as it was for those before you 1 -so perhaps you will become mindful (of Allah)." (QS Al-Baqarāh: 183) Taqwā is a vertical dimension of living piously. In the Quran, it has been explained that the characteristics of pious people believe in the unseen, practicing ṣalat, sparing their wealth for charity, believing the teachings of Muhammad and those before him, and believing in the Day of Judgement. Therefore, the implication of fasting is not only physical aspects of it, but the most important is when one practices the fasting command correctly and adequately, it will lead its doer into a spiritual treatment, and this is very valuable for the prosperity of humankind itself (Madjid, 2007). It shows that fasting is not a form of self-torture because the practice is enjoyable and straightforward to be done. In its relation to developing intelligence of the students, it could be done through accustoming fasting by cultivating the understanding that: a. Fasting may result in humankind having a high awareness of Allah, that He is always accompanying themselves, resulting in them being cautious and aware with every one of their thoughts, words, and actions. b. By fasting, it gives the possibility for humankind to introspect and to contemplate themselves by decreasing their bodily consumptions, resulting in suppressing lust domination for the purification of self c. Fasting may make humankind ignore the seduce of lust and stress the empowerment of rational thoughts, inner soul, and truthful voices. d. Fasting may train humankind to have solid physical durability by regularly regulating their diet while blindly devouring feasts.

Sparing charities from their fortunes
The enjoyment that is the easiest to recognize and feel of its benefits directly is wealth. Due to this, wealth may become the means to cultivate sins and the instrument to attain self-purification. It depends on how one utilizes it. One of the living facts is that there is no similarity of wealth within humankind all over the world. To attain equality for humankind, Islam has obligated charity to those rightful for so. Not only to purify one's wealth but also to cultivate kinship within humankind and build the power of the ummah.
"Take from their wealth (O Prophet) charity to purify and bless them and pray for them-surely your prayer is a source of comfort for them. And Allah is  In the context of education, intelligence could be developed through the passion for giving charity. Educational institutions should always give the awareness to the student on the importance to purify their wealth by doing charity, alms, and so forth, that: a. Within the wealth of humankind, there are rights of specific communities that should be passed on to make others feel the same enjoyment, though in different amounts. b. Sharing wealth may strengthen communication and association within humankind, thus forming a structure and society that embraces love. c. The custom of sharing wealth may build the bonding power with the spiritual and divine essence to empower ummah as the reflection of ummatan wasaṭan (moderate people) and khairah ummah (the best people).

Prospering the Mosque
The mosque symbolizes Allah's shrine on the earth and the best place to visit the believers. Through mosques, they actively communicate with Allah and do activities related to rituals, social, and education to empower their community to face daily challenges and fulfill the community's basic needs (Siskawati, 2016). Thus, the educational institutions shall encourage and create the generations who love and are passionate to serve their mosques. The prospering mosque is one of the characteristics of believers that is always in His guidance.
The mosques of Allah should only be maintained by those who believe in Allah and the Last Day, establish prayer, pay alms-tax, and fear none but Allah. It is right to hope that they will be among the (truly) guided." (QS At-Tawbah: 18) Consequently, the educational institutions shall cultivate within students the love towards mosques. Prospering mosques will also lead to enjoyments, such as: a. To attain the highest tranquility, by being accustomed in only fear to Allah, purifying His Names, and not associating Him with anything else. b. To accustom oneself with the characteristics of divinity, thus may strengthen the longing feeling for Allah and the feeling to always wanted to be living with Allah's existence. c. To train oneself to always be in His path and moving towards Allah alone in the world lived. Even though they may enjoy materialistic enjoyment in one's own house, it would not hold them from going into mosques. d. To try to be with the people who purify themselves and those who only orient themselves to Allah.
Attitude as such will protect them from the tricks of the devil.
6. Living up the night (with prayers) Nighttime is the most enjoyable time for humankind to sleep. Nevertheless, even so, nighttime is also the best time to contemplate and to pray to Allah. At that time, humans may strengthen their intimate relationship with Allah. Related to their closeness with Allah, of course, it is not meant as something that can be acquired without any effort. The popular sūfis declare that the relationship between an individual and Allah is enjoyable, a relationship that is longed for and belongs. Furthermore, that relationship will be felt reciprocal between Allah and His servant (Madjid, 2007). Because of that, praying at the end of the night is very much encouraged.
And rise at (the last( part of the night, offering additional prayers, so your Lord may raise you to a station of praise." (QS Al-Isrā: 79) Besides, the end of the night has a rich amount of natural power that helps humans in their activities. It is seldomly utilized, compared with the daytime that many people are awake and maximize its potential. Nighttime is also the potential to hone one's intelligence to those who use it for doing worship and delving into knowledge. The educational institutions should always encourage and accustom students to passionately live their nights with worships and learning. The followings are the enjoyment in living the end of the night that could be socialized towards the students, which are: a. The night's end gives many chances to dialogue directly with Allah, satisfy one's love and belonging to Him, and express themselves fully. b. The inner power at the end of the night is very potential to hone self's positive potential to build a better and a successful living. c. By living the end of the night, the worship activities could improve qualitatively and quantitatively.

Studying
Islam has concerned this activity very much, where the Quran is a comprehensive system that contains huge of educational texts that needed to be pondered upon (Arif, 2021). It is said that studying science and knowledge is one of the obligations. In this life, science is an instrument to ease and help humankind express their goals, especially to know Allah, thus surrendering themselves to Him. Science and knowledge are fundamental, especially for worshipping in which should be based on those. To do so, the educational institutions' primary goals are to teach lessons, knowledge, and science to their students. The followings are the impact that is caused by studying and learning process, which are: a. Knowledge may free oneself from the confinement that blind humans from fully operating their physics, senses, mind, intellect, heart, and soul. b. With knowledge, humankind could decide or choose within values in the world, good and bad, true and false, proper and indecent; thus, they would not be tricked by temporary pleasures. c. The possession of knowledge allows oneself to do beneficial activities related to understanding and fulfilling the needs of individuals and the need of humankind in general. d. By mastering science and knowledge, humankind can create works of living and build civilization.

Doing good deeds
Goodness (al-khair) is something that comes from Allah to be enjoyed by all beings in every kind of its forms . Several verses mention the types of al-khair, among others the gift of Allah given to His servants (QS Yūnus: 107), eliminating some of the errors (QS Al-Baqarāh: 271). Whoever is