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All Journal Jurnal Ilmu Pendidikan (JIP) Indonesian Journal of Education (INJOE)
Aslan
Universitas Sultan Muhammad Syafiuddin Sambas
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PERAN PENGURUS MASJID AL-FALAH DALAM MEWUJUDKAN PENDIDIKAN AGAMA ISLAM NONFORMAL DI DESA SEPINGGAN KABUPATEN SAMBAS TAHUN AJARAN 2024/2025 Hafizan; Aslan; Jeprianto
JIP: Jurnal Ilmu Pendidikan Vol. 4 No. 3 (2026): Jurnal Ilmu Pendidikan (JIP)
Publisher : CV. Adiba Aisha Amira

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.21757284

Abstract

The results of the study indicate that: (1) The roles of the management of Al-Falah Mosque in realizing non-formal Islamic education in Sepinggan Village, Semparuk District, include serving as facilitators and organizers, acting as role models, expanding access to non-formal education, and minimizing the negative influence of local cultural practices within the community. As facilitators, the mosque management provides educational facilities and infrastructure, while as organizers, they actively participate as educators in non-formal learning activities. Furthermore, they serve as exemplary figures for both the community and learners by demonstrating good moral conduct. To expand access to non-formal education, the mosque management implements an inclusive educational approach that does not discriminate based on social status. In addition, they strive to reduce the negative impacts of local cultural practices by fostering a spirit of mutual cooperation (gotong royong) in developing non-formal Islamic education collectively within the village. Therefore, the mosque management performs multiple roles in promoting inclusive and sustainable non-formal Islamic education. (2) The inhibiting factors include economic constraints, low public awareness of the importance of non-formal education, community members' busy schedules, and the limited availability of mosque facilities and infrastructure. Meanwhile, the supporting factors consist of the enthusiasm and commitment of the mosque management, strong community support, and the preservation of positive local cultural traditions. (3) The strategies employed to realize non-formal Islamic education in Sepinggan Village, Semparuk District, include promoting lifelong learning, maintaining a conducive learning environment, and introducing technology according to educational needs.
MODELS OF ISLAMIC RELIGIOUS EDUCATION IN THE 21ST CENTURY: A SYSTEMATIC SYNTHESIS OF EXPERIENCE-BASED, LOCAL WISDOM AND TRANSFORMATIVE PEDAGOGICAL APPROACHES Abdul Wahab Syakhrani; Aslan
Indonesian Journal of Education (INJOE) Vol. 6 No. 1 (2026): Indonesian Journal of Education (INJOE)
Publisher : CV. ADIBA AISHA AMIRA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.22240560

Abstract

Islamic Religious Education (IRE) in the 21st century faces existential challenges due to social, technological and cultural transformations occurring at an exponential rate, particularly in educating Generations Z and Alpha, who are digital natives. This study aims to develop a 21st-century PAI learning model through a systematic synthesis of three main approaches: experience-based approaches, local wisdom, and transformative pedagogy. The research method employed a literature review. The results indicate that the integration of these three approaches yields a holistic, contextual, and transformative PAI learning model. The experience-based approach provides a concrete medium for the internalisation of values through direct practice; local wisdom provides a sociocultural context that grounds universal Islamic values in local realities; and transformative pedagogy ensures that learning produces a profound and sustainable transformation of perspective through critical reflection and the reintegration of new perspectives. The 21st-century PAI learning model developed encompasses the integration of Project-Based Learning, Inquiry-Based Learning, the Flipped Classroom, and technology-based approaches, combined with the ‘niteni, niroke, nambahi’ strategies from Javanese local wisdom and Mezirow’s ten phases of transformative learning. The implementation of this model requires a paradigm shift for teachers from being knowledge transferors to becoming facilitators and designers of learning experiences, as well as a commitment from all stakeholders to realise Islamic Education that not only fosters cognitive development but also shapes character, spirituality and transformative social awareness.
Co-Authors Abdul Wahab Syakhrani Hafizan Jeprianto