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Fajar Islamy, Mohammad Rindu
Indonesia University Of Education
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Physics Public Health Social Sciences Other

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Contemporary Fiqh Study: South Korea as a Country of Appearance-Oriented Views (외모 지상 주의) on Trend of Cosmetic Plastic Surgery Muhamad Parhan; Mohammad Rindu Fajar Islamy; Ilham Kurnia Gustavakuan; Rizka Ade Purnama; Shakylla Putri Ragiel Utami
Jurnal Penelitian Hukum De Jure Vol 21 No 2 (2021): Edsi Juni
Publisher : Law Policy Strategy Agency, Ministry of Law of The Republic of Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30641/dejure.2021.V21.201-212

Abstract

This research attempted to find out the view of Islamic law in modern fiqh studies on plastic surgery and Appearance oriented views (Lookism) in South Korea. The use of juridical empirical method, or also known as sociological research, aimed to provide an overview of the implementation of plastic surgery in society based on applicable law by analyzing problems in society through secondary data.According to the data from the International Society of Aesthetic Plastic Surgery (ISAPS) in 2019, South Korea was in fifth position as a country that is estimated to carry out the most plastic surgery procedures in the world, 2,571 times (5.1%). This shows that this country has an Appearance-oriented view (Lookism) which is part of the Lookism culture. According to Bio Med Central 2017 data, there was a high ratio of recurrent discrimination rates (OR: 3.70; 95% CI: 2.19-6.27) and "˜incident' (OR: 3.10; 95% CI: 2.99-4.83) from 2005 to 2013 against individuals in the age group of 15-24 years.
Implementing Islamic Law in Diaspora Naturalization: A Middle East, Southeast Asia, and West Wawan Hermawan; Mohammad Rindu Fajar Islamy; Achmad Faqihuddin; Miftahul Ulum
AHKAM : Jurnal Ilmu Syariah Vol. 25 No. 1 (2025)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v25i1.41465

Abstract

This study examines the implementation of Islamic law in diaspora naturalization, comparing dynamics across the Middle East, Southeast Asia, and the West. While naturalization has expanded globally due to economic integration, political participation, and security concerns, the role of Islamic law varies regionally. Using a qualitative comparative approach, this research analyzes policies in the three regions, supplemented by a Quantitative Systematic Literature Review (SLR) of Scopus-indexed journals under the PRISMA model. Findings reveal stark contrasts: In the Middle East, Islamic law is central to citizenship, particularly in religion-based status and family law, with deep integration into national legal systems. Southeast Asia adopts a more adaptive approach, prioritizing economic and skill-based naturalization while retaining Islamic principles in marriage and inheritance. Conversely, Western secular frameworks exclude formal recognition of Islamic law in naturalization, though diaspora communities often navigate dual legal realities. The study highlights how regional legal traditions, socio-political contexts, and migration policies shape these disparities. It concludes that Islamic law’s influence persists most strongly in the Middle East, remains contextually flexible in Southeast Asia, and operates informally in the West despite systemic secularization. These insights contribute to debates on religion, migration, and legal pluralism in global citizenship regimes.   Abstrak Penelitian ini mengkaji implementasi hukum Islam dalam naturalisasi diaspora dengan membandingkan dinamika di Timur Tengah, Asia Tenggara, dan Barat. Meskipun naturalisasi telah meluas secara global karena integrasi ekonomi, partisipasi politik, dan pertimbangan keamanan, peran hukum Islam bervariasi secara regional. Menggunakan pendekatan kualitatif komparatif, penelitian ini menganalisis kebijakan di ketiga wilayah, dilengkapi dengan Systematic Literature Review (SLR) kuantitatif terhadap jurnal terindeks Scopus menggunakan model PRISMA. Temuan mengungkap kontras yang tajam. Di Timur Tengah, hukum Islam menjadi sentral dalam kewarganegaraan, terutama menyangkut status berbasis agama dan hukum keluarga, dengan integrasi mendalam ke dalam sistem hukum nasional. Asia Tenggara mengadopsi pendekatan lebih adaptif, mengutamakan naturalisasi berbasis ekonomi dan keterampilan sambil mempertahankan prinsip Islam dalam perkawinan dan warisan. Sebaliknya, kerangka sekuler Barat tidak mengakui hukum Islam secara formal dalam naturalisasi, meskipun komunitas diaspora sering menghadapi realitas hukum ganda. Studi ini menyoroti bagaimana tradisi hukum regional, konteks sosio-politik, dan kebijakan migrasi membentuk disparitas ini. Disimpulkan bahwa pengaruh hukum Islam paling kuat di Timur Tengah, tetap fleksibel secara kontekstual di Asia Tenggara, dan beroperasi secara informal di Barat meski ada sekularisasi sistemik. Temuan ini berkontribusi pada debat tentang agama, migrasi, dan pluralisme hukum dalam rezim kewarganegaraan global.
The Influence of Islamic Religious Education Public Courses in Improving Noble Character Students Department of Chemistry Education, Indonesian University of Education Amandha Rainy; Arwa Haiatul Isni; Fuji Nur Resa; Mohammad Rindu Fajar Islamy
Educan Vol. 7 No. 1 (2023): Media Pembelajaran PAI
Publisher : Prodi PAI, Fakultas Tarbiyah, UNIDA GONTORs Tarbiyah, Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/educan.v7i1.106

Abstract

Education has not been able to make every individual have commendable behavior such as rampant violence, drug use, sexual harassment, and the loss of human rights committed by students. Therefore, Islamic Religious Education is aimed at raising human awareness in having faith and piety to Allah SWT and getting used to behavior, attitudes, and views of life that are following the teachings of Islam. The existence of Islamic Religious Education courses at universities aims to grow and increase students' faith in realizing commendable morals, through the provision and cultivation of knowledge, appreciation, and student experience regarding the Islamic religion, so that they become students who not only have general knowledge but also have knowledge about religious values. The method used in this research is qualitative and quantitative research with descriptive methods. Quantitative methods aim to describe the situation objectively by using numbers from data collection. The sample in this study was selected using the consecutive sampling method which is a technique for determining subjects who meet the research criteria within a certain period. The sample used was students from the Department of Chemistry Education at the Indonesian University of Education Class of 2019-2021 who had taken part in teaching Islamic Religious Education. Data collection techniques using primary data like questionnaires via a google form. Based on research, Islamic religious education is a very important lesson for every student to form individuals who have good morals and are not far from moral and religious values.
STRATEGIES, OPPORTUNITIES AND CHALLENGES OF ISLAMIC RELIGIOUS EDUCATION IN THE MODERN ERA OF INDONESIA: CREATIVE LEARNING CYCLE AND ETHNORELIGION AS AN ALTERNATIVE TO TRANSFORMATIVE LEARNING Mohammad Rindu Fajar Islamy; Nurti Budiyanti
Jurnal Studi Islam Vol. 14 No. 2 (2025): Desember
Publisher : IAIN Ambon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33477/jsi.v14i2.11884

Abstract

  This study explores innovative strategies for transforming Islamic Religious Education (PAI) in Indonesia amid the challenges of globalization and digitalization. Using a qualitative method through literature review and interviews with PAI lecturers, the research examines the integration of the Creative Learning Cycle (CLC) and an Ethnoreligious approach as alternative pedagogical models. Findings reveal that conventional lecture-centered practices are no longer adequate to cultivate students’ religious competence, soft skills, and intercultural awareness. The implementation of CLC through Imagine, Create, Play, Share, and Reflect combined with local wisdom, enhances contextual, participatory, and relevant learning experiences. Results indicate that this model strengthens religious moderation and tolerance, improves collaborative and problem-solving skills grounded in Islamic values, and nurtures inclusive identities aligned with global citizenship. Successful adoption depends on lecturer capacity, curriculum flexibility, institutional support, and an inclusive academic culture, with authentic assessment as a key element of evaluation. Overall, the CLC–Ethnoreligious model has the potential to shift PAI from a dogmatic orientation toward reflective, creative, and socially responsive learning suited to Indonesia’s plural modern society. Keywords: Islamic Religious Education, Creative Learning Cycle, Soft Skills, Intercultural, Higher Education. Tujuan penelitian untuk mengeksplorasi strategi inovatif dalam mentransformasi Pendidikan Agama Islam di Indonesia agar mampu menghadapi tantangan kompleks globalisasi dan digitalisasi abad ke-21. Dengan menggunakan pendekatan kualitatif pada kajian literatur dan wawancara dengan dosen PAI, penelitian ini menganalisis penerapan Creative Learning Cycle (CLC) dan pendekatan etnoreligius sebagai model pedagogis alternatif. Hasil penelitian menunjukkan bahwa metode PAI tradisional yang berpusat pada ceramah tidak lagi memadai untuk mengembangkan kompetensi keagamaan, soft skills, dan kesadaran lintas budaya mahasiswa. Integrasi model CLC melalui tahapan Imagine, Create, Play, Share, dan Reflect yang dipadukan dengan kearifan lokal mampu menjadikan proses pembelajaran lebih kontekstual, partisipatif, dan relevan. Temuan empiris menunjukkan adanya dampak multidimensional: (1) dalam aspek religiusitas, mahasiswa menginternalisasi nilai toleransi (tasamuh) dan moderasi beragama yang berlandaskan Al-Qur’an dan Hadis; (2) dalam aspek soft skills, mahasiswa menunjukkan peningkatan kemampuan empati, kerja sama tim, dan pemecahan masalah yang berakar pada nilai-nilai Islam; dan (3) dalam aspek kompetensi antarbudaya, mahasiswa mengembangkan identitas yang inklusif, empati, serta kesadaran sebagai warga dunia. Keberhasilan implementasi model ini bergantung pada kompetensi dosen, responsivitas kurikulum, dukungan kelembagaan, dan budaya akademik yang inklusif. Evaluasi berbasis asesmen autentik berperan penting dalam mengukur keberhasilan pembelajaran. Penelitian ini menyimpulkan bahwa model CLC Etnoreligius mampu mentransformasi PAI dari mata kuliah yang bersifat dogmatis menjadi pengalaman belajar yang reflektif, kreatif, dan aplikatif, yang relevan dengan kebutuhan masyarakat modern dan plural. Kata Kunci: Pendidikan Agama Islam, Creative Learning Cycle, Soft Skills, Lintas Budaya, Pendidikan Tinggi.
Co-Authors Aam Abdussalam Aam Abdussalam, Aam Abdul Azis Achmad Faqihuddin Adzkia, Giani Agus Fakhruddin Ahmad Fuaddin Alsel Indi Orrico Alwan Husni Ramdani Alya Muti'ah Setiani Amalia Putri Salsabila Amandha Rainy Amandha Rainy Arwa Haiatul Isni Arwa Haiatul Isni Asep Abdul Muhyi Aufa, Nisa Baharuddin, Didin Bilqis Aprilia Salima D. Saepul Anwar Devina Destriani Dian Maemunah Dina Mayadiana Suwarma Dina Siti Logayah Donna Fadhilah Dwi Putri Rahayu Edi Suresman Elan Sumarna Elis Kurniani Engkos Kosasih Fahad Nurrahman Azhim Fahrudin Fahrudin Fahrudin Fahrudin Faiz Aswa Nazhan Faiza Maila Yusfiana Fannisa Hafidhia Suryana Fuadin, Ahmad Fuji Nur Resa Ganjar Eka Subakti Haerudin Haerudin Husein, Salima Muhammad Hyangsewu, Pandu Ilham Kurnia Gustavakuan Islamy, Muhammad Ruqy Faishal Jenuri Kamaludin Kamaludin Kamaludin Khosihan, Aan Komariah, Kokom Siti Komariah, Kokom Siti M. Abdul Somad Mentari Devi Nur Ramandini Miftahul Ulum Miftahul Ulum Miftahul Ulum Mirra Ardiani Zhafira Mokh. Iman Firmansyah Muhamad Parhan Muhammad Fajrin Haikal Muhyi, Asep Abdul Munawar Rahmat Nabila Erma Nasrudin, Ega Nugraha, Dadi Mulyadi Nur Fitria, Adila Hafidzani Nurti Budiyanti Pandu Hyangsewu Rama Wijaya Abdul Rojak Restu Adi Nugraha Risris Hari Nugraha Rizka Ade Purnama Saepul Anwar Salma Rohimah Rukmana Salsabila Fitri Pratami Satria Wiwaha, Rizzaldy Shabrina, Khalishah Nur Shahrul Haikal Shakylla Putri Ragiel Utami Shavira Salsabila Supriatna, Aang Suprima Supriyono Supriyono Syifa Marwah Tantowi, Yusuf Ali Udin Supriadi Usup Romli Wawan Hermawan Wawan Hermawan Wina N Praja Yedi Purwanto Yena Sumayana Zaki Fahreza Sururi Zilva Karimah Azahra