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Implementation Of Multicultural Islamic Religious Education Learning In Sd Taman Harapan And Sd Bina Budi Mulia Malang City Syamsul Bahri; Djunaidi Ghony; Hasan Busri
International Journal of Islamic Education, Research and Multiculturalism (IJIERM) Vol 5 No 1 (2023)
Publisher : The Islamic Education and Multiculturalism Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47006/ijierm.v5i1.208

Abstract

Islamic Religious Education (PAI), which is carried out in a rigid, monotonous, dogmatic, doctrinal, and theological-normative manner, tends to produce outputs that are insensitive to pluralism and can even lead to intolerance and radicalism. This study aims to analyze the values of multicultural Islamic religious education, which are used as guidelines in planning, implementing, and evaluating at SD Taman Harapan and SD Bina Budi Mulia, Malang City. This study uses a type of qualitative research with a phenomenological approach. Data collection techniques were carried out through participant observation, in-depth interviews, and documentation. data analysis technique called Cresswell spiral analysis. The results of the study show that the application of Islamic Religious Education (PAI) learning at SD Taman Harapan and SD Bina Budi Mulia is called Multicultural PAI. Because it starts from the internalization of school policies, namely the vision, mission, goals, and school activities and programs, as planning, to implementation and evaluation, based on multicultural values. The multicultural values that guide the application of PAI learning are: 1) the value of togetherness; 2) the value of tolerance; 3) the value of mutual respect or appreciation; 4) the value of sharing and helping each other; 5) the value of non-discrimination; 6) the value of equivalence; 7) the value of forgiveness; 8) the value of peace; 9) democratic values; 10) the value of caring; 11) the value of cooperation; and 12) religious values. Multicultural value integration practices are additive and contributive. The formalistic approach, informal internalization approach, socio-cultural approach, and individual approach are other approaches
Kesalehan Performatif dan Deviasi Tersembunyi: Dinamika Sosio-Religius Praktik Mokel pada Bulan Ramadan di Indonesia Moh. Nadhif; Junaidi Mistar; Djunaidi Ghony; Bakri Muhammad Bakhiet
Ma'had Aly Journal of Islamic Studies Vol. 5 No. 1 (2026): Ma had Aly Journal of Islamic Studies
Publisher : AL-BAYAN INSTITUTE

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63398/743krh35

Abstract

The practice of mokel eating or drinking secretly during the fasting hours of Ramadan represents a unique socio-religious phenomenon within Indonesian Muslim communities, yet it has rarely been examined in academic literature beyond moral or normative perspectives. Most existing studies frame the practice merely as a violation of religious obligations, overlooking the complex social dynamics that shape religious behavior in communal contexts. This study aims to analyze mokel practices through the lens of performative piety and hidden deviance to better understand the tension between publicly displayed religiosity and privately concealed religious transgression during Ramadan. The research addresses the following questions: (1) how do individuals who engage in mokel negotiate their religious identity within a community that strongly upholds the norms of Ramadan fasting? and (2) what socio-religious factors contribute to the emergence and persistence of mokel practices in Muslim society? This study employs a qualitative research design using a socio-religious approach. Data were collected through in-depth interviews, participant observation, and documentation within selected Muslim communities where mokel practices are socially recognized. The collected data were analyzed using thematic analysis to identify patterns of religious behavior, social expectations, and individual rationalization. The findings reveal that mokel practices are not simply acts of individual religious deviance but reflect a complex negotiation between social pressure to demonstrate public piety and personal limitations in fulfilling religious obligations. Individuals who engage in mokel often maintain outward participation in religious rituals to preserve social belonging while privately managing their religious shortcomings. This dynamic illustrates the coexistence of performative piety and hidden deviance within communal religious life, highlighting the gap between normative religious ideals and lived religious practices. The study contributes to broader discussions in the sociology of religion by offering a new perspective on hidden religious behavior in Muslim societies during Ramadan