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Pengembangan Bahan Ajar PAI Berbasis Sistem Harahap, Radinal Mukhtar; Azzahiri, Ahmad Zaki; Rasyidin, Rasyidin
Nuris Journal of Education and Islamic Studies Vol. 6 No. 1: 2026
Publisher : Institut Nurul Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52620/jeis.v6i1.221

This article examines the development of Islamic Education (PAI) learning materials through a systemic approach that views education as an interconnected and interdependent process. Education is conceptualized as a system composed of curriculum, learning objectives, learners’ characteristics, instructional strategies, media, and assessment—all of which operate in an integrated manner. Within this framework, learning materials are not merely content to be delivered but pedagogical instruments that connect Islamic educational goals with classroom practices. The article outlines the systemic foundations of PAI material development, design principles aligned with curriculum standards, and structural components of learning materials that support cognitive, affective, and psychomotor integration. It further discusses various types and formats of PAI materials suitable for basic and secondary education, including printed materials, visual media, digital resources, and experiential learning tools. By embedding Islamic values, contextual relevance, and meaningful activities, systemic-based learning materials enhance the effectiveness of instruction and contribute to sustainable character formation. This article highlights the essential role of teachers in designing purposeful, flexible, and adaptive learning materials that respond to students’ needs and the challenges of contemporary education.

Fasakh as an Instrument of Protection and Justice in Marriage: An Analysis of Zainuddin al-Malibari’s Thought in Fathul Mu’in and Its Relevance in Indonesia Rasyidin, Rasyidin; Manaf, Abdul
Jurnal El-Thawalib Vol 7, No 2 (2026)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/el-thawalib.v7i2.19437

This study is motivated by the importance of mechanisms for the dissolution of marriage that do not merely emphasize formal-legal aspects, but also ensure the protection of rights and justice for the parties involved. In Islamic law, fasakh serves as one such instrument; however, in practice, it is often narrowly understood and not optimally implemented in society. Furthermore, social dynamics and the increasing number of injustices within households demand a more comprehensive understanding of the concept of fasakh as a just solution. Therefore, this study aims to analyze the thought of Zainuddin al-Malibari in Fathul Mu‘in regarding the concept of fasakh and to examine its relevance within the Indonesian marriage law system. This research employs a qualitative method with a library research approach. The approaches used are normative and historical. The primary source is the classical text Fathul Mu‘in, while the secondary data include classical and contemporary fiqh books, scholarly journal articles, and Indonesian legal regulations, particularly the Compilation of Islamic Law. Data collection is conducted through documentation studies, and data analysis uses a descriptive-analytical method with deductive and comparative reasoning patterns. The findings of this study indicate that fasakh, in the thought of Zainuddin al-Malibari, functions as an instrument of protection for parties harmed within a marriage, such as in cases of physical or psychological defects, inability to provide maintenance, neglect, and other forms of harm. This concept underscores the importance of substantive justice and the protection of individual rights within marital relationships. In the Indonesian context, the principles of fasakh have strong relevance to positive law, particularly within the Compilation of Islamic Law, which also accommodates grounds for divorce in order to realize balanced protection and justice for both husband and wife.

Fasakh as an Instrument of Protection and Justice in Marriage: An Analysis of Zainuddin al-Malibari’s Thought in Fathul Mu’in and Its Relevance in Indonesia Rasyidin, Rasyidin; Manaf, Abdul
Jurnal El-Thawalib Vol 7, No 2 (2026)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/el-thawalib.v7i2.19437

This study is motivated by the importance of mechanisms for the dissolution of marriage that do not merely emphasize formal-legal aspects, but also ensure the protection of rights and justice for the parties involved. In Islamic law, fasakh serves as one such instrument; however, in practice, it is often narrowly understood and not optimally implemented in society. Furthermore, social dynamics and the increasing number of injustices within households demand a more comprehensive understanding of the concept of fasakh as a just solution. Therefore, this study aims to analyze the thought of Zainuddin al-Malibari in Fathul Mu‘in regarding the concept of fasakh and to examine its relevance within the Indonesian marriage law system. This research employs a qualitative method with a library research approach. The approaches used are normative and historical. The primary source is the classical text Fathul Mu‘in, while the secondary data include classical and contemporary fiqh books, scholarly journal articles, and Indonesian legal regulations, particularly the Compilation of Islamic Law. Data collection is conducted through documentation studies, and data analysis uses a descriptive-analytical method with deductive and comparative reasoning patterns. The findings of this study indicate that fasakh, in the thought of Zainuddin al-Malibari, functions as an instrument of protection for parties harmed within a marriage, such as in cases of physical or psychological defects, inability to provide maintenance, neglect, and other forms of harm. This concept underscores the importance of substantive justice and the protection of individual rights within marital relationships. In the Indonesian context, the principles of fasakh have strong relevance to positive law, particularly within the Compilation of Islamic Law, which also accommodates grounds for divorce in order to realize balanced protection and justice for both husband and wife.

The Islamic Worldview as the Foundation of Islamic Educational Civilization in the Age of Globalization Rasyidin, Rasyidin; Harahap, Radinal Mukhtar
FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam Vol. 15 No. 01 (2026): FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat Institut Agama Islam Al-Khairat Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32806/jf.v15i01.1688

Islamic education faces a structural paradox in the era of globalization: many institutions pursue institutional adaptation without commensurate epistemological renewal, thereby modernizing administration but not philosophy, digitizing the classroom but not the knowledge framework, and expanding access but not intellectual goals. Consequently, Islamic educational institutions remain institutionally intact but are conceptually weakened amid pressures from accreditation, global rankings, and the knowledge economy. This conceptual study aims to formulate a paradigm for the reconstruction of Islamic education that addresses the pressures of modernization, globalization, and technological disruption without diluting its epistemological identity and civilizational mission. This research employs a qualitative-conceptual design with a structured narrative review approach of 81 sources selected via a PRISMA-adapted procedure, coded using NVivo 14, cross-checked for inter-coder consistency, and analyzed dialectically based on the principle of immanent critique. Tracy’s quality framework is fully adopted to ensure methodological rigor. The analysis demonstrates that Tajdīd, the Islamization of knowledge, and the Islamic worldview cannot be treated as additive components but rather as constructs operating at distinct yet interdependent levels: institutional-pedagogical, epistemological, and civilizational. This distinction between operational levels constitutes the primary conceptual contribution that sets this analysis apart from previous syntheses. The article also addresses three substantial internal critiques: dialectical, historiographical, and operational, which are rarely addressed in the supporting literature. The findings yield three empirically testable propositions and three practical priorities for Islamic educational institutions, enabling Islamic education to transition from being a consumer of global paradigms to a producer of intellectual alternatives for 21st-century ethical reconstruction

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