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Utilization of Tabut Local Wisdom in Social Studies Learning: Study of the Views and Strategies of Junior High School Teachers in Bengkulu City Irwan Satria; Salamah Salamah; Harapandi Dahri
Indonesian Journal of Social Science Education (IJSSE) Vol 6, No 2 (2024): Juli
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/ijsse.v6i2.4193

Tabut is one of the traditions with a long socio-historical origin in Bengkulu, the implementation of Tabut continues to be carried out regularly every year (1-10 Muharam). In Bengkulu, the Tabut tradition is one of local wisdom characterized by moral values, especially religion and social values. From the educational perspective, specifically social studies education, Tabut’s local wisdom is very relevant to learning. This study aimed to 1) analyze the teacher's view of the integration of the value of Tabut local wisdom in social studies learning; 2) describe and analyze the social studies teachers' approaches and strategies in utilizing the value of Tabut local wisdom in social studies learning at junior high schools. This study was a descriptive qualitative research analysis. The object of the study was social studies learning in junior high schools in Bengkulu City. Data were elicited using interviews, questionnaires, and document analysis and literature study. Data analysis was carried out using an interactive model of Milles & Huberman. Based on the research, the results obtained are: 1) the use of local wisdom of Tabut in social studies learning at Junior High School in Bengkulu City is carried out with three main orientations, namely the cultivation of character values, the introduction of local Bengkulu culture and the use of local history and culture to enrich the national historical material. ; 2) the use of local wisdom of Tabut in social studies learning in junior high schools in Bengkulu City is carried out with an integrated approach to subjects, especially in the seventh grade (BC. 3.2 and BC. 3.4). As for the implementation of Tabut local wisdom in social studies learning, social studies teachers at SMP in Bengkulu City used two main strategies (models), namely Value Analysis and Value Clarification Techniques. Based on the results of research, it can be concluded that social studies teachers in Bengkulu City have positive views and have already utilized the Tabut local wisdom in social studies learning at Junior High School. However, the utilization has not well organized yet.

REVITALIZATION OF ISLAMIC-BASED GOVERNANCE PRINCIPLES IN EARLY CHILDHOOD EDUCATION INSTITUTIONS: A CASE STUDY OF PAUD INSTITUTIONS IN WEST JAVA Didi Suradi; Ahmad Syukron; Harapandi Dahri
Edukasi Islami : Jurnal Pendidikan Islam Vol 15 No 02 (2026): Edukasi Islami: Jurnal Pendidikan Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v15i02.9898

This study examines the revitalization of Islamic-based governance principles in Early Childhood Education (PAUD) institutions in West Java through a qualitative case study approach. The research aims to analyze the implementation of governance principles grounded in Islamic values, particularly amanah (trustworthiness), musyawarah (consultation), and ‘adl (justice), within institutional management practices. Data were collected through in-depth interviews, observations, and document analysis involving school administrators, teachers, parents, and institutional stakeholders. The findings reveal that the implementation of governance principles in Islamic PAUD institutions is moderately effective but varies across governance dimensions. Financial transparency recorded the lowest implementation level at 42%, while communication with parents achieved the highest score at 83%. Transparency in learning programs reached 75%, whereas institutional policy transparency and organizational structure scored 67% and 58%, respectively. Stakeholder participation showed strong involvement from foundations (92%), parents (78%), and teachers (72%), but relatively weak participation from communities (25%) and local governments (33%). In terms of resource management efficiency, time management obtained the highest score (74%), followed by facilities management (71%), program effectiveness (68%), financial efficiency (63%), and human resource management (58%). The study also found that accountability mechanisms in teacher performance evaluation and program monitoring were relatively strong. The integration of Islamic ethical values into governance practices strengthens institutional sustainability, stakeholder trust, and educational quality. These findings contribute both theoretically and practically to the development of Islamic education management and provide recommendations for strengthening governance systems in PAUD institutions in Indonesia.

Religious Moderation as Living Islamic Law: A Maqāṣid Perspective in Indonesia and Brunei Darussalam Muslich Shabir; Maskur Rosyid; Harapandi Dahri; Mustla Sofyan Tasfiq
Al-Ahkam Vol. 36 No. 1 (2026): April
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ahkam.2026.36.1.31446

Religious moderation has become an important discourse in contemporary Islamic legal studies, particularly in responding to extremism and the dynamics of religiosity in pluralistic societies. This study aims to analyze religious moderation as living Islamic law in Indonesia and Brunei Darussalam using the perspective of maqāṣid al-sharī‘a as an analytical framework. This study uses a qualitative approach through analysis of policy documents and Islamic legal literature in Indonesia as well as in-depth interviews with religious authorities and academics in Brunei Darussalam. The results show that religious moderation operates as a normative and institutional practice in the social, legal, and policy spheres. In Indonesia, religious moderation functions as a public legal ethic that integrates Islamic values within a pluralistic national legal system, while in Brunei Darussalam, religious moderation acts as an institutional principle that guides the gradual and proportional implementation of Islamic law. This research offers a novelty in the form of a comparative perspective that positions religious moderation as a living Islamic law that bridges normative Islamic legal theory with institutional practice, while also proposing a maqāṣid-based framework that ensures Islamic law remains contextual, balanced, and oriented towards public welfare.

MAQASHID AL-SHARIAH IN EDUCATION FOR ENHANCING THE QUALITY OF TEACHERS AND EDUCATIONAL PERSONNEL Muhammad Misbakul Munir Misbah; Harapandi Dahri
Leadership:Jurnal Mahasiswa Manajemen Pendidikan Islam Vol 7 No 2 (2026): Juni
Publisher : STAI Ma'had Aly Al-Hikam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32478/leadership.v7i2.4707

This study examines the implementation of Maqāṣid al-Sharīʿah in enhancing the quality of teachers and educational personnel at Muhammadiyah Boarding School (MBS) Ki Bagus Hadikusumo Bogor. Using a qualitative case study design, data were collected through in-depth interviews, observations, and document analysis, and analyzed thematically based on a systems-oriented maqāṣid framework. The findings reveal that the institutional philosophy of al-uṣūl al-khamsah—comprising sound faith, proper worship, noble character, comprehensive knowledge, and social contribution—functions as an operational translation of maqāṣid principles in educational practice. These values are systematically integrated into recruitment, professional development, performance evaluation, and daily institutional culture. Teachers and educational personnel are developed not only as competent professionals but also as individuals with strong ethical integrity, spiritual awareness, and social responsibility. The study also finds that organizational practices such as continuous training, collective leadership, and value-based discipline reinforce a holistic model of human resource development. This research demonstrates that Maqāṣid al-Sharīʿah provides a relevant and adaptable framework for improving educational quality by integrating intellectual, moral, and institutional dimensions. The findings contribute to the development of a value-based educational model and offer practical insights for strengthening human resource management in Islamic educational institutions. Keywords: Islamic Educational Institutions, Maqashid Shariah, Teachers and Educational personnel Abstrak Penelitian ini mengkaji implementasi Maqāṣid al-Sharīʿah dalam meningkatkan kualitas guru dan tenaga kependidikan di Muhammadiyah Boarding School (MBS) Ki Bagus Hadikusumo Bogor. Penelitian ini menggunakan pendekatan kualitatif dengan desain studi kasus, di mana data dikumpulkan melalui wawancara mendalam, observasi, dan analisis dokumen, kemudian dianalisis secara tematik berdasarkan kerangka maqāṣid berbasis sistem. Hasil penelitian menunjukkan bahwa filosofi institusi al-uṣūl al-khamsah—yang meliputi akidah yang lurus, ibadah yang benar, akhlak mulia, ilmu yang komprehensif, dan kontribusi sosial—berfungsi sebagai bentuk operasionalisasi prinsip maqāṣid dalam praktik pendidikan. Nilai-nilai tersebut terintegrasi secara sistematis dalam proses rekrutmen, pengembangan profesional, evaluasi kinerja, serta budaya kelembagaan sehari-hari. Guru dan tenaga kependidikan tidak hanya dikembangkan sebagai profesional yang kompeten, tetapi juga sebagai individu yang memiliki integritas etis, kesadaran spiritual, dan tanggung jawab sosial yang kuat. Penelitian ini juga menemukan bahwa praktik kelembagaan seperti pelatihan berkelanjutan, kepemimpinan kolektif, dan disiplin berbasis nilai memperkuat model pengembangan sumber daya manusia yang holistik. Maqāṣid al-Sharīʿah terbukti memberikan kerangka yang relevan dan adaptif dalam meningkatkan kualitas pendidikan melalui integrasi dimensi intelektual, moral, dan kelembagaan, serta berkontribusi pada pengembangan model pendidikan berbasis nilai dan penguatan manajemen sumber daya manusia dalam lembaga pendidikan Islam. Kata Kunci: Guru dan Tenaga Kependidikan, Lembaga Pendidikan Islam, Maqashid Shariah

From Spiritual Leadership to Functional Leadership: A Qualitative Single-Case Study of Authority Mediation in Jamaah Wirid Khusus Nahdlatul Wathan, Lombok Muhammad Aska Irfani; Harapandi Dahri
Living Islam: Journal of Islamic Discourses Vol. 8 No. 1 (2025)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v8i1.6599

This study responds to the tendency of tariqah studies in Indonesia that highlight elite figures and institutions, thereby neglecting how congregations maintain the continuity of Sufi practice in everyday life. By taking the case of Jamaah Wirid Khusus Nahdlatul Wathan (JWK-NW) in Lombok, this study examines how ritual authority, social relevance, and ethical productivity continue to operate when there is no doctrinal successor murshid, because TGKH Muhammad Zainuddin Abdul Madjid is positioned as the first and last murshid. The study uses a qualitative single-case design based on fieldwork (October to November 2023) through semi-structured interviews, non-participant observation of Hiziban, wirid, and muzakarah, as well as document analysis (Hizib compilations, decrees, teaching materials, and related publications) with purposive and snowball sampling. Data were analyzed using reflexive thematic analysis with source and method triangulation. The findings show that the continuity of the tariqah is maintained through the expansion of functional authority: appointed coordinators and representatives mediate bay’ah, ritual discipline (including qada’), and ethical guidance, without claiming themselves as autonomous murshids. Core practices are carried out in daily and weekly cycles, including congregational Hiziban on Monday night, collective dhikr on Wednesday, and a weekly wazhifah on Friday, and are reinforced by regular muzakarah. Members report increased spiritual awareness, emotional control, and inner tranquility, while also expanding solidarity through infaq and collective work to build madrasah, TPQ, and social services. Historically, the JWK-NW network is reported to have reached around 200,000 members in 1994. This study enriches lived Sufism scholarship by showing a concrete differentiation between spiritual leadership and functional leadership, and it offers the implication that dhikr routines and communal service can become a low-cost infrastructure for character education, youth mentoring, and social cohesion when aligned with local ritual ecology.

COMMUNAL TOLERANCE AND THE POLITICS OF NON-MUSLIM HOUSES OF WORSHIP IN CILEGON, INDONESIA EXTENDING JEREMY MENCHIK’S THEORY OF COMMUNAL TOLERANCE Ismail; Hamdani; Arif Zamhari; Muhammad Adlin Sila; Harapandi Dahri
Harmoni Vol. 25 No. 1 (2026): January-June
Publisher : Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32488/harmoni.v25i1.880

This study examines the social dynamics and institutional barriers involved in establishing non-Muslim houses of worship in Cilegon City, Banten Province, Indonesia. Unlike prior case studies that rely primarily on legal-administrative analysis, this research combines legal and sociocultural approaches to examine how formal regulation, collective social memory, and local politics interact to shape religious tolerance in a Muslim-majority city. Using an intrinsic case study design, data were collected from 15 purposively sampled informants through in-depth interviews, field observation, and document review conducted between March 2022 and December 2024, with analysis completed by July 2025; data were analyzed thematically. The findings identify three interrelated factors that sustain the absence of permanent non-Muslim houses of worship: (1) the historical narrative of the 1888 Geger Cilegon uprising, which continues to shape perceptions of religious exclusivity; (2) a widely shared, undocumented narrative of an institutional agreement between PT Krakatau Steel and local Islamic leaders that is treated as a moral constraint on religious zoning; and (3) limited public understanding of Joint Ministerial Regulation (PBM) No. 9 and 8 of 2006, which is interpreted through social and moral frameworks rather than administrative procedure. Together, these factors sustain a negotiated arrangement — termed here adaptive tolerance — in which minority worship is informally accommodated while remaining symbolically restricted. Conceptually, this study extends Jeremy Menchik’s theory of communal tolerance by showing how historical and bureaucratic memory, rather than interreligious solidarity alone, structures the boundaries of tolerance. The findings inform two policy directions: (1) participatory, village- and sub-district-based socialization of PBM regulations, and (2) the development of standardized mediation protocols within the Forum for Religious Harmony (FKUB) to strengthen inclusive religious coexistence. Abstrak Penelitian ini mengkaji dinamika sosial dan hambatan kelembagaan dalam proses pendirian rumah ibadah non-Muslim di Kota Cilegon, Banten. Berbeda dengan studi kasus sejenis yang umumnya menggunakan pendekatan hukum administratif, penelitian ini memadukan pendekatan hukum dan sosiokultural untuk mengkaji bagaimana regulasi formal, memori sosial kolektif, dan politik lokal saling berinteraksi dalam membentuk toleransi beragama di kota yang mayoritas penduduknya beragama Islam. Dengan desain studi kasus intrinsik, data dikumpulkan dari 15 informan yang dipilih secara purposif melalui wawancara mendalam, observasi lapangan, dan telaah dokumen yang dilaksanakan pada Maret 2022–Desember 2024, dan analisis data diselesaikan pada Juli 2025; data dianalisis secara tematik. Hasil penelitian mengidentifikasi tiga faktor yang saling terkait dan mempertahankan ketiadaan rumah ibadah non-Muslim permanen: (1) narasi historis peristiwa Geger Cilegon 1888 yang terus membentuk persepsi eksklusivitas keagamaan; (2) narasi yang diyakini luas namun tidak terdokumentasi mengenai perjanjian kelembagaan antara PT Krakatau Steel dan tokoh Islam setempat, yang diperlakukan sebagai batasan moral atas zonasi keagamaan; dan (3) lemahnya pemahaman publik terhadap Peraturan Bersama Menteri (PBM) No. 9 dan 8 Tahun 2006, yang dimaknai melalui kerangka sosial dan moral, bukan prosedur administratif. Ketiga faktor ini bersama-sama mempertahankan sebuah pengaturan yang dinegosiasikan — disebut di sini sebagai toleransi adaptif — yang mengakomodasi ibadah minoritas secara informal namun tetap membatasinya secara simbolik. Secara konseptual, penelitian ini memperluas teori toleransi komunal Jeremy Menchik dengan menunjukkan bahwa memori historis dan birokratis, selain solidaritas antarumat beragama, turut membentuk batas-batas toleransi. Temuan ini berimplikasi pada dua arah kebijakan: (1) sosialisasi PBM yang partisipatif berbasis desa/kelurahan, dan (2) pengembangan protokol mediasi yang terstandardisasi dalam Forum Kerukunan Umat Beragama (FKUB) guna memperkuat koeksistensi keagamaan yang inklusif.

Ahlus Sunnah wal Jama’ah Value Internalization and Religious Moderation among Islamic University Students Eka Fanda Saputra; Prima Cristi Crismono; Muhammad Ilyas; Harapandi Dahri
JURNAL AT-TURAS Vol 13, No 1 (2026)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v13i1.14691

Religious polarization and the rise of exclusivist religious attitudes among young people present significant challenges for Islamic higher education institutions in promoting religious moderation. In the Indonesian context, the values of Ahlus Sunnah wal Jama’ah (Aswaja) including tawassuth (moderation), tawazun (balance), tasamuh (tolerance), and i‘tidal (justice) are widely recognized as a theological foundation for fostering moderate Islamic perspectives. However, empirical studies examining how the internalization of these values influences students’ religious moderation attitudes remain limited, particularly within Islamic higher education institutions. This study aims to analyze the effect of the internalization of Aswaja values on the religious moderation attitudes of students at the Islamic University of Jember. This research employs a quantitative approach with an explanatory design. A total of 155 students were selected using simple random sampling. Data were collected through a Likert-scale questionnaire measuring the internalization of Aswaja values and indicators of religious moderation attitudes, including tolerance, inclusivity, rejection of violence, and balanced religious practice. The data were analyzed using descriptive statistics and simple linear regression. The findings indicate that both the level of internalization of Aswaja values and students’ religious moderation attitudes are categorized as high. Regression analysis reveals that the internalization of Aswaja values has a positive and significant effect on students’ religious moderation attitudes (β = 0.63, p < 0.05), with a coefficient of determination (R²) of 0.40. These results demonstrate that the internalization of Aswaja values contributes substantially to shaping moderate, tolerant, and inclusive religious attitudes among students. This study provides empirical evidence supporting the strategic role of Aswaja-based educational approaches in strengthening religious moderation within Islamic higher education.

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