Journal of Islamic Education and Intellectual Discourse
Journal of Islamic Education and Intellectual Discourse (JIED) is a double-blind peer-reviewed journal focuses on publishing high-quality scholarly works that explore the philosophical, pedagogical, legal, and intellectual dimensions of Islamic education. The journal welcomes interdisciplinary research that bridges classical Islamic scholarship and contemporary educational thought. JIED encourages authors to engage in critical discourse that connects Islamic spirituality, ethics, and intellectual tradition with present-day challenges in education, law, and civilization. JIED was established in November 2025 through the Decree of the Dean of the Faculty of Teacher Training and Education No. 6976/UN24.3/DT/2025. JIED maintains strong collaborative partnerships with national and institutional organizations committed to advancing Islamic education, intellectual discourse, and academic excellence such as: ADPISI (Asosiasi Dosen Pendidikan Agama Islam Seluruh Indonesia), PPPAI (Perkumpulan Program Studi Pendidikan Agama Islam Indonesia), AGPAII (Asosiasi Guru Pendidikan Agama Islam Indonesia), AMKI (Asosiasi Masjid Kampus Indonesia), KKG PAI (Kelompok Kerja Guru Pendidikan Agama Islam) Focus 1. JIED promotes advanced scholarly research and critical reflection on Islamic education, Islamic intellectual tradition, and contemporary thought. 2. Serves as a platform for academics, educators, and researchers to explore theories, ideas, and practices shaping Islamic knowledge, pedagogy, and civilization. 3. Encourages dialogue between classical Islamic scholarship and modern educational paradigms. 4. Supports integrative, comparative, and interdisciplinary studies. 5. Contributes to the renewal of Islamic thought and the advancement of educational philosophy grounded in ethical, spiritual, and intellectual values of Islam. Scope 1. Islamic Education: curriculum design, pedagogy, character education, and teacher professionalism. 2. Philosophy and Thought in Islamic Education. 3. Integration of Islamic and modern sciences in learning. 4. Islamic Intellectual Tradition and Epistemology. 5. Islamic Law and Ethics in educational and social contexts. 6. Comparative Religion and Interfaith Education. 7. Islamic Civilization, Culture, and Contemporary Discourse. 8. Islamic Psychology, Spiritual Development, and Moral Education. 9. Modernization and Reform of Islamic Education Institutions (Pesantren, Madrasah, Islamic Universities). 10. Educational Leadership and Policy from Islamic Perspectives.
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<![CDATA[Religious Moderation to Build Generation Z Tolerance in the Social Media Era: (Moderasi Agama untuk Membangun Toleransi Generasi Z di Era Media Sosial) ]]>
<![CDATA[Nahdah Faizah Harahap]]>;
<![CDATA[Nurhayati Nurhayati]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.23886
<![CDATA[The development of digital technology has formed a new social ecosystem for Generation Z, which is a group that was born and grew up in social media culture. In Indonesia, social media is not only a means of communication, but also an arena for religious articulation, identity formation, and reproduction of Islamic discourse. This condition makes Generation Z vulnerable to exposure to unbalanced religious information, especially intolerant content, hate speech, and digital radicalism. Religious moderation is present as an alternative strategy to build an inclusive, tolerant, and proportionate religious perspective. This article examines in depth the role of religious moderation in building Generation Z tolerance in the social media era. The research method used is a literature study by analyzing eleven scientific articles from accredited national journals and relevant academic documents. The results of the study show that social media has two faces: as a space for the reproduction of intolerance as well as a potential space to mainstream religious moderation. With the right strategies such as moderate digital literacy, creative da'wah content, and collaboration across religious moderation institutions, it can be an important foundation to strengthen Generation Z's tolerance in dealing with religious diversity in the digital era]]>
<![CDATA[Transforming Buya Hamka’s Humanist Da'wah: Addressing Gen Z’s Moral Challenges in Social Media: (Transformasi Dakwah Humanis Buya Hamka Untuk Menjawab Tantangan Moral Generasi Z di Media Sosial) ]]>
<![CDATA[Dina Awaliyah Nurrohmah]]>;
<![CDATA[Qurrota A’yun]]>;
<![CDATA[Nifri Alifah]]>;
<![CDATA[Abdul Fadhil]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.23887
<![CDATA[This study examines how Buya Hamka's humanistic Islamic thought has been influential in addressing the moral issues of Generation Z in the digital age, particularly on social media. The broader question is how classical Islamic ethics can be transformed into a useful moral framework for modern digital practice. To combat phenomena such as digital arrogance, performative religiosity, and the rise of "show-off culture," this study aims to develop a model of "Digital Neo-Humanism" derived from Hamka's modern Sufism. Using a descriptive-analytical design, this study draws on Hamka's works, including Modern Sufism, Guidelines for Muballigh (Preacher Guidelines), and Philosophy of Life. This research is supported by sociological data on Generation Z's digital habits, obtained from recent academic reports and surveys. Thematic coding was used to examine the data for ethical rules related to digital behavior. The study found that two key Sufi concepts emphasized by Hamka, muraqabah (awareness of God's existence) and zuhud aktif (engaged detachment), offer a powerful ethical counterbalance to the culture of self-presentation and validation-seeking prevalent among Gen Z. These findings have significant implications for Islamic education, digital literacy programs, and contemporary da'wah approaches as they encourage a shift away from excessive piety. The study concludes that Hamka's modern Sufism offers a positive foundation for the development of ethical digital behavior and encourages further empirical study of how his pedagogy can be applied within youth communities.]]>
<![CDATA[Comparative Analysis of Hadith Scholarship in the Malay-Indonesian Archipelago: Historical and Methodological Perspectives on the Transformation of Contemporary Islamic Knowledge: (Analisis Komparatif Studi Hadis di Nusantara: Telaah Historis-Metodologis dalam Konteks Transformasi Keilmuan Islam Kontemporer) ]]>
<![CDATA[Devi Ganis Prameswari]]>;
<![CDATA[Cermi City Mulyanti]]>;
<![CDATA[Dadah Sa’adah]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.25225
<![CDATA[This study provides a comparative analysis of the development of hadith studies in the Nusantara region, focusing on Indonesia and Malaysia within the context of contemporary Islamic scholarly transformation. The scope of the analysis includes scholarly networks and the transmission of knowledge from the Haramayn, methodological differences between the turath-based approach in Nusantara and the academic systematic approach in Malaysia, as well as the role of educational institutions in integrating the tradition of sanad with digital innovation. Employing a qualitative historical comparative method, the data are derived from curricula, the works of local muhaddithun, and relevant academic literature. The findings indicate that hadith studies in Indonesia are characterized by a sanad-centric orientation through systems of talaqqi and ijazah, whereas in Malaysia they tend to be more analytical and academically structured. Both contexts currently face challenges related to integration with digital technologies, including the use of AI, online databases, and the digitization of kitab kuning. These epistemological differences are not dichotomous but instead reflect methodological diversity that enriches Islamic studies in Southeast Asia. This study underscores the importance of synergy between the approaches of riwayah (transmission) and dirayah (rational analysis) as a foundation for developing integrated curricula in pesantren, universities, and research institutions. Academically, this research offers a new conceptual framework for integrating classical tradition and digital technology in hadith studies.]]>
<![CDATA[Siti Walidah’s Gender Vision and Islamic Feminist Pedagogy: Reconstructing Islamic Educational Epistemology in Mu’allimat Yogyakarta ]]>
<![CDATA[Renci Renci]]>;
<![CDATA[An-Najmi Fikri Ramadhan]]>;
<![CDATA[Ikrima Maulida]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.25887
<![CDATA[Women's education in Indonesia has progressed significantly, yet gender inequality within Islamic educational spaces remains a critical issue. This study aims to re-examine the continuity of the gender justice vision initiated by Siti Walidah in founding Madrasah Mu’allimaat Muhammadiyah Yogyakarta within contemporary educational practices. This study employed a qualitative case study design with a multi-source data triangulation strategy, including the analysis of official institutional documents such as the Curriculum and the 2024 Student Rules and Regulations, tracking institutional digital traces, and syntheses of previous field studies. The data were analyzed through the lens of bell hooks' feminist framework of engaged pedagogy to dissect the relationships between teachers, students, and social structures. The findings demonstrate that the implementation of feminist pedagogy within Madrasah Mu’allimaat has successfully transformed these relationships through three main interaction dimensions. First, regarding the teacher-student relationship, the institution has dismantled the dominance of banking education by positioning teachers as dialogic mentoring partners who restore students' voices as empowered subjects. Second, the application of experience-based dialogic education successfully transforms the learning process into an act of liberation that sharpens students' critical consciousness. Third, in terms of its connection to social structures, the institution utilizes a single-sex environment and protective rules and regulations as an inclusive safe space to train students' leadership agency without external gender intervention. This study concludes that Siti Walidah's tauhid-based vision of emancipation has been successfully codified into a modern institutional legal system that functionally prepares Muslim women to transform and deconstruct patriarchal social structures in wider society.]]>
<![CDATA[Self-Efficacy and Qur’anic Tahsin Learning in School-Based Islamic Education: (Efikasi Diri dan Pembelajaran Tahsin Al-Qur’an dalam Pendidikan Islam Berbasis Sekolah) ]]>
<![CDATA[Zennanta Agustia]]>;
<![CDATA[Retno Widyaningrum]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.25991
<![CDATA[Qur’anic tahsin learning requires accurate articulation, consistent tajwid application, reading fluency, and students’ readiness to receive corrective feedback. This study examined the effect of self-efficacy on students’ Qur’anic tahsin ability in Ponorogo, a regency where religious-based education in basic education is formally supported by Peraturan Bupati Ponorogo No. 37 of 2022. A quantitative associative design was applied to 216 junior secondary students. Self-efficacy was measured using a 20-item Likert questionnaire, while tahsin ability was obtained from school-documented tahsin assessment scores. Data were analyzed using IBM SPSS through validity testing, reliability testing, descriptive statistics, residual diagnostics, linearity testing, and simple linear regression. The self-efficacy instrument was valid, with item-total correlations ranging from .593 to .712, and reliable, with Cronbach’s alpha of .931. The regression model was statistically significant, F(1, 214) = 83.817, p < .001. Self-efficacy positively predicted Qur’anic tahsin ability, B = .258, SE = .028, β = .531, t = 9.155, p < .001. The model explained 28.1% of the variance in tahsin ability. These findings indicate that self-efficacy is a meaningful psychological factor in tahsin learning and should be considered in school-based Qur’anic education programs.]]>
<![CDATA[Sorogan as Islamic Personalized Pedagogy: Its Effect on Nahwu Learning Outcomes at Pondok Pesantren KH. Syamsuddin Durisawo Ponorogo: (Sorogan sebagai Pedagogi Personalisasi Islam: Pengaruhnya terhadap Hasil Belajar Nahwu di Pondok Pesantren KH. Syamsuddin Durisawo Ponorogo) ]]>
<![CDATA[Muhammad Ainur Rohman]]>;
<![CDATA[Retno Widyaningrum]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.26061
<![CDATA[Purpose: This study examines the effect of Personalized Sorogan-Based Learning (PPS) on santri Nahwu learning outcomes at Pondok Pesantren KH. Syamsuddin Durisawo Ponorogo. Method: The study employed a quantitative correlational design with an ex post facto orientation. PPS was measured using a 25-item Likert-scale questionnaire covering learning pace adjustment, material adjustment, repetition, individual handling of grammatical errors, and direct ustaz guidance. Nahwu learning outcomes were measured through documented Nahwu learning outcome scores. The sample consisted of 53 santri selected from an accessible population of 110 through Slovin's formula and proportionate stratified random sampling. The data were analyzed using validity and reliability tests, descriptive statistics, residual normality and linearity tests, Pearson correlation, and simple linear regression. Findings: The PPS questionnaire showed excellent internal consistency with Cronbach's Alpha = 0.990. Simple linear regression indicated that PPS had a significant positive effect on Nahwu learning outcomes, B = 0.642, t = 14.368, p < 0.001. The model produced R Square = 0.802, meaning that PPS statistically explained 80.2% of the variance in documented Nahwu learning outcome scores within the sample. Future Research: Future studies may examine feedback intensity, learning motivation, prior Arabic competence, frequency of sorogan sessions, teacher-student ratio, and longitudinal achievement data to clarify the learning mechanisms behind sorogan-based instruction. Implications: The findings provide a quantitative basis for strengthening sorogan as an individualized pesantren pedagogy through paced progression, repeated practice, individual correction, and direct grammatical guidance. Novelty: The novelty of this study lies in reframing sorogan as a measurable form of personalized learning and testing its statistical effect on Nahwu achievement in a pesantren-based Arabic grammar learning context.]]>
<![CDATA[Towards an Islamic Self-Regulated Learning (I-SRL) Framework: Integrating Az-Zarnuji’s Epistemology with Contemporary Learning Theory: (Menuju Kerangka Islamic Self-Regulated Learning (I-SRL): Integrasi Epistemologi Az-Zarnuji dengan Teori Pembelajaran Kontemporer) ]]>
<![CDATA[Rahmatul Husniah]]>;
<![CDATA[Putri Desi Natalia]]>;
<![CDATA[Siti Asisah]]>;
<![CDATA[Ahsan Hakim]]>
<![CDATA[ Journal of Islamic Education and Intellectual Discourse (JIED) Vol 2 No 02 (2026): June ]]>
Publisher : <![CDATA[Faculty of Teacher Training and Education, Palangka Raya University, Central Kalimantan, Indonesia. Pos Code 73112 ]]>
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DOI: 10.37304/jied.v2i02.26090
<![CDATA[Purpose: This study aims to analyze the integration of Self-Regulated Learning (SRL) theory with the epistemology of learning in Ta’lim al-Muta’allim by Burhan al-Islam Az-Zarnuji. Method: Employing a qualitative library research design with a comparative approach, this study examines relevant classical and contemporary literature through conceptual and thematic analysis to identify the epistemological convergence and distinction between SRL theory and Az-Zarnuji’s learning framework. Findings: The findings reveal that although SRL primarily emphasizes psychological and cognitive dimensions, while Ta’lim al-Muta’allim foregrounds spiritual and ethical dimensions, both frameworks converge on the significance of self-regulation, goal setting, and self-reflection in the learning process. Future Research: Therefore, this study proposes the Islamic Self-Regulated Learning (I-SRL) model as a conceptual framework that integrates SRL principles with Islamic values, including intention, adab, and the blessing of knowledge. Implications: Theoretically, this study contributes to the development of Islamic pedagogy by offering a learning model that combines cognitive-regulative strategies with spiritual and ethical orientations relevant to twenty-first-century education. Novelty: The novelty of this study lies in its synthesis of contemporary SRL theory and the classical Islamic educational thought of Az-Zarnuji into an integrative I-SRL model applicable to contemporary Islamic education contexts]]>
