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Islamic Education and Religious Environment Shape Migrant Worker Ethics: Pendidikan Agama Islam dan Lingkungan Religius Membentuk Etika Pekerja Migran Alfarizi, Salman; Ali, Moh; Hidayat, Ade
Halaqa: Islamic Education Journal Vol. 10 No. 1 (2026): Juni
Publisher : Universitas Muhammadiyah Sidoarjo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21070/halaqa.v10i1.1849

Abstract

General Background: International migration of Indonesian Migrant Workers (PMI) to Saudi Arabia has evolved into a complex socio-religious phenomenon requiring the maintenance of ethical behavior within a global diaspora context. Specific Background: Within the Wooden Coffee network, Islamic Religious Education (IRE) and a theocratic religious environment are central factors shaping workers’ moral conduct. Knowledge Gap: Previous studies largely focus on migrant contexts in secular societies, leaving limited empirical evidence on how structured religious education functions within a formally Islamic state environment. Aims: This study aims to empirically analyze the relationship between IRE, religious environment, and the ethical behavior of PMI. Results: Using a causal-associative quantitative approach with 100 respondents and multiple linear regression analysis, findings show that both IRE and the religious environment significantly contribute to ethical behavior (Beta = 0.451; p < 0.05), with IRE emerging as the dominant factor through structured internal reinforcement compared to external social influences. Novelty: The study integrates diaspora Islamic education with a theocratic context, highlighting the interaction between internal cognitive reinforcement and external social conditioning within a behaviorism framework. Implications: The findings underline the importance of structured religious curricula and supportive workplace environments in fostering professional ethics among migrant workers, contributing to SDG 4 on inclusive and quality education for marginalized diaspora communities. Highlights• Internalized religious learning provides stronger ethical control than workplace social pressure• Theocratic environment supports but does not surpass structured educational reinforcement• Combined cognitive and social conditioning explains professional conduct patterns KeywordsIslamic Education; Religious Environment; Migrant Workers; Ethical Behavior; Diaspora
Islamic Religious Education and Student Academic Achievement and Motivation: A Systematic Review of Pedagogical Strategies and Value Internalization Mechanisms Djundjunan, Yovie; Ali, Moh; Zuhri, Saefudin
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.v15i01.1708

Abstract

Islamic Religious Education (PAI) is mandatory in Indonesia's national curriculum, yet how it shapes academic achievement and motivation remains poorly understood. This systematic review synthesises the pedagogical strategies and mediating factors through which PAI influences these outcomes among Indonesian learners. Following PRISMA 2020 guidelines, we searched Scopus, Web of Science, ERIC, and Garuda for peer-reviewed studies published January 2015 and April 2026; of 312 records, 47 met inclusion criteria after dual independent screening (Cohen's κ = 0.84), with quality appraised using CASP and MMAT and findings synthesised through Braun and Clarke's reflexive thematic analysis. Three mechanisms emerged: intrinsic motivation grounded in religious meaning-making (thalabul 'ilm), non-cognitive competencies cultivated through character-based instruction, and academic identity formed through value internalisation. The review grounds these in a framework linking al-Ghazali's anthropology (nafs, qalb, ruh, 'aql) with Self-Determination Theory and Achievement Goal Theory; the convergence between ikhlas and autonomous motivation is especially productive, as both describe the same inner orientation. Active learning, technology integration, and curricular coherence amplified these mechanisms; teacher quality and institutional leadership moderated their impact on measurable gains. Limitations include restriction to English and Indonesian sources, a ten-year window that underweights foundational work, and the inability to estimate effect sizes. Future meta-analyses, longitudinal studies, and multilingual reviews would address each of these. When pedagogically rigorous and institutionally supported, PAI is a meaningful driver of academic outcomes, not merely a doctrinal subject at the margins of the curriculum, but rather a framework for reform grounded in the Islamic ideal of insan kamil.