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Developing IMB-KPI Conceptual Framework for Integrating Religious Moderation into the Islamic Education Curriculum Siti Nur Hidayatul Hasanah; Bani
MUNIF: International Journal of Religion Moderation Vol. 2 No. 1 (2026): Vol 2 No 1 June 2026
Publisher : Ponpes As-Salafiyyah Asy-Syafi'iyyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71305/munif.v2i1.1198

Abstract

This study develops the Integrating Religious Moderation Values into the Islamic Education Curriculum (IMB-KPI) Conceptual Framework as a holistic model for curriculum transformation in Islamic education. The study addresses the conceptual limitation of previous research that has predominantly positioned religious moderation as an instructional strategy, character education program, or learning outcome rather than as the philosophical foundation of curriculum development. A library research approach employing a narrative literature review design was adopted to synthesize contemporary scholarship on religious moderation, Islamic education, curriculum development, integrated curriculum, and value-based education. Documentary data were collected from books, government policy documents, and peer-reviewed publications indexed in Scopus, Web of Science, ERIC, and nationally accredited journals, followed by qualitative content analysis involving identification, coding, categorization, conceptual synthesis, and interpretation. The findings demonstrate that religious moderation should function as a cross-cutting educational value embedded throughout curriculum objectives, learning contents, instructional strategies, learning resources, assessment systems, hidden curriculum, and school culture. The resulting IMB-KPI framework integrates Islamic educational philosophy, classical curriculum theories, and integrated curriculum perspectives into a coherent conceptual model that promotes balanced religious understanding, inclusive citizenship, critical thinking, ethical leadership, and peaceful coexistence. The framework contributes theoretically by reconceptualizing religious moderation as the organizing principle of curriculum transformation while providing practical guidance for curriculum developers, educational leaders, teachers, and policymakers seeking to strengthen holistic Islamic education through sustainable curriculum reform.
PENERAPAN METODE TALAQI DALAM PEMBELAJARAN ALQURAN DI RUMAH TAHFIDZ FATHUL QURAN AZ-ZAHRA TULUNGAGUNG Wahyuningsih Kader; Siti Nur Hidayatul Hasanah
AL-MUADDIB: Jurnal Kajian Ilmu Kependidikan Vol. 6 No. 2 (2024): April
Publisher : LPPM STAI Muhammadiyah Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46773/muaddib.v6i1.1118

Abstract

Based on data from the Indonesian Mosque Council (MUI), 72 percent of Indonesian Muslims are illiterate in the Koran. This data can be proven that learning the Koran, especially in Indonesia, is very minimal. This can be caused by several factors, including a lack of motivation to read the Koran, or the method used is not appropriate to the condition of the individual being taught so that learning the Koran is difficult. This research aims to find out the process of implementing the Talaqi Method, the inhibiting and supporting factors in implementing the Talaqin Method and what the solutions are for overcoming obstacles to implementing the Talaqi Method. This type of research uses qualitative research methods with a descriptive approach. The data collection techniques that researchers use are interviews, observation, documentation. Source of data for boarding school caregivers and students. The results of the research show that the application of the talaqi method in learning the Koran at Tahfidz Fathul Quran Az-Zahra's home is: a) dividing the study group into two classes, namely the Iqro class and the Koran class b) there are differences or changes from the previous Quraan reading. c) Mothers are more focused because the Ustadzah gives an example of reading directly d) Mothers can already see where their mistakes are e) are easy to accept and can understand how to read the Koran according to the Tajwid. f) can read 1 Juz per day.