Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan
Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan contains scientific writings on education, Social and Religious as well as educational innovations, and educational thoughts in the form of: Education (Curriculums, Teaching and Learning, Islamic Education, Educational Technology, Psychology and Counseling, Educational Sociology, Educational Management, Basic Education, Secondary Education, Higher Education, Special Education, Educational Research Methods, Innovation in Teaching, Learning, Assessment of Teacher Training and Education, Artificial Intelligence in Education, Biology Education, Digital and Hybrid Pedagogy, Character and Values-Based Education, and Education for Sustainable Development). Social (Communication Studies, Community Empowerment, Harmony and Conflict Resolution, Social Welfare, as well as Gender and Inclusion; furthermore, it includes legal perspectives ranging from Pure Law (Normative) and Social Law (Empirical) to more specific intersections such as Socio-Educational Law and Socio-Religious Law). Religious (Moderation and Religious Pluralism: Inclusive Tolerance, Interfaith Dialogue, Radicalism vs. Moderation. Sociology of Religion: Religious Institutions, Religious Leadership, Ritual as Social Cohesion. Religious Economics and Philanthropy: Zakat, Infaq, Sedekah, and Waqf (ZISWAF), Sharia/Ethical Economics, House-Based Economic Empowerment. Religious Education: Scriptural Literacy, Moral and Ethical Education, Integration of Science and Religion. Religious Law and Ethics: Family Law, Religious Bioethics, Environmental Ethics (Ecotheology).
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164 Documents
<![CDATA[Towards Meaningful Biology Learning: A Needs Analysis for Developing a Deep Learning–Project-Based E-Module ]]>
<![CDATA[Annisa Aulia]]>;
<![CDATA[Sudarmin]]>;
<![CDATA[Novi Ratna Dewi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.135
<![CDATA[The increasing complexity of biological concepts and the growing demand for twenty-first-century competencies require innovative learning resources that support both conceptual understanding and collaborative learning. This study aimed to analyze the needs of teachers and students regarding the development of a Biology e-module integrating Deep Learning and Project-Based Learning (DL-PjBL). A descriptive mixed-methods design was employed within the Analysis phase of the ADDIE framework. Participants consisted of 30 senior high school students and one Biology teacher selected through convenience sampling. Data were collected using a student needs questionnaire, classroom observations, and semi-structured interviews. Quantitative data were analyzed using descriptive statistics, while qualitative data were examined through thematic analysis. The findings revealed a strong need for innovative digital learning materials, with 93.3% of students expressing the need for interactive e-modules and 83.3% reporting difficulties in understanding abstract Biology concepts. Furthermore, classroom observations indicated limited collaborative interaction, fragmented conceptual understanding, and a predominance of teacher-centered learning practices. Interview findings confirmed the need for learning resources that combine authentic project activities with reflective and meaningful learning experiences. The convergence of quantitative and qualitative findings suggests that a DL-PjBL-based Biology e-module has substantial potential to address existing pedagogical challenges by fostering collaboration and facilitating deeper conceptual understanding. This study provides an empirical foundation for the subsequent design and development of digital instructional materials that align with contemporary educational demands and support meaningful Biology learning.]]>
<![CDATA[Development of Islamic Education Curriculum Based on Local Wisdom to Foster Students Character in Integrated Islamic High Schools ]]>
<![CDATA[Nuryanti Siregar]]>;
<![CDATA[Zulfani Sesmiarni]]>;
<![CDATA[Arifmiboy]]>;
<![CDATA[Siti Khamim]]>;
<![CDATA[Haida Umiera Hashim]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.137
<![CDATA[Islamic Religious Education (PAI) in Integrated Islamic High Schools is expected to strengthen religious understanding, moral awareness, and student character. However, its implementation often remains normative, textbook-oriented, and weakly connected to students’ socio-cultural realities. This study aimed to develop and evaluate a local wisdom-based PAI curriculum device that integrates the Merdeka Curriculum, Integrated Islamic School Network (JSIT) character standards, and Angkola-Mandailing values in Padangsidimpuan City. Using a Research and Development design based on the 4D model, the study proceeded through Define, Design, Develop, and Disseminate stages. Data were collected through observation, interviews, curriculum document analysis, expert validation sheets, teacher and student practicality questionnaires, pre-test and post-test instruments, and character observation rubrics. The developed product consisted of contextualized learning objectives, learning objective sequences, teaching modules, student worksheets, and authentic assessment instruments. The findings showed that existing PAI curriculum tools had not systematically embedded local values such as Dalihan Na Tolu, Poda Na Lima, Marsialapari, hasangapon, and hamajuon. Expert validation indicated that the product was very valid, with an overall feasibility score of 91.80%. Practicality testing also showed very practical results, with teacher and student response scores of 91.00% and 86.67%, respectively. Effectiveness testing produced an N-Gain score of 0.69, indicating moderate improvement approaching the high category. Conceptually, this study positions local wisdom as a substantive curriculum foundation rather than supplementary cultural content. Practically, it provides teachers with operational tools for designing contextual, meaningful, and character-oriented PAI learning in culturally diverse Islamic school settings.]]>
<![CDATA[Religious Values and Public Attitudes Toward the Sound Horeg Tradition: Evidence from a Quantitative Correlational Study ]]>
<![CDATA[Zahrotun Ni’mah Afif]]>;
<![CDATA[Taufiqurrahman Hasyim Salengke]]>;
<![CDATA[Mihmidaty Ya’coub]]>;
<![CDATA[Chumaidah]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.141
<![CDATA[The Sound Horeg tradition has become a prominent form of popular culture in East Java, Indonesia, generating diverse public responses because of its perceived social, environmental, and moral implications. While some communities regard it as a cultural expression and source of entertainment, others question its compatibility with religious values and social norms. This study examined the relationship between understanding religious values and public attitudes toward the Sound Horeg tradition. A quantitative correlational survey design was employed involving 30 purposively selected respondents from communities familiar with the phenomenon. Data were collected through a structured questionnaire and analyzed using Pearson product–moment correlation after instrument validity, reliability, normality, and linearity assumptions had been confirmed. The findings revealed a statistically significant and very strong positive relationship between understanding religious values and public attitudes toward the Sound Horeg tradition (p < 0.001; r = 0.971). Individuals with a stronger understanding of religious values tended to demonstrate more critical and responsible evaluations of cultural practices that may influence social harmony and moral standards. These findings contribute to the literature on the interaction between religiosity and public attitudes toward contemporary cultural practices and provide practical insights for community leaders and policymakers seeking to balance cultural preservation with religious and social considerations]]>
<![CDATA[The Response of Dayah Residents to Hydrometeorological Disasters: An Exploratory Study from the Perspective of Islamic Ecotheology in Pidie Jaya Regency Aceh Province ]]>
<![CDATA[Ash Shifa Annur]]>;
<![CDATA[Salami Mahmud]]>;
<![CDATA[Zulfatmi]]>;
<![CDATA[Muji Mulia]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.142
<![CDATA[hydrometeorological disasters, including floods, flash floods, strong winds, and extreme rainfall. Within the socio-religious context of Acehnese society, dayah (Islamic boarding schools) play a strategic role not only as centers of Islamic education but also as institutions that foster social values, spiritual resilience, and environmental awareness. This study aims to examine the responses of dayah communities to hydrometeorological disasters and to analyze the role of dayah in disaster management from the perspective of Islamic ecotheology. A qualitative approach with an exploratory case study design was employed in three dayahs located in Meurah Dua District, Pidie Jaya Regency. Data were collected through in-depth interviews, field observations, and document analysis and were analyzed using thematic analysis. The findings reveal that dayah communities respond to disasters through pre-disaster preparedness, emergency response, and post-disaster recovery activities grounded in spiritual values, social solidarity, and local wisdom. Islamic ecotheological principles, particularly khalifah (stewardship), amanah (trust), and mizan (balance), serve as the foundation for environmental awareness, disaster preparedness, and community resilience. Dayahs also function as centers for disaster education, psychosocial support, humanitarian assistance, and the dissemination of environmental conservation values. However, limited mitigation infrastructure, inadequate technical disaster management capacity, and weak coordination with external institutions remain significant challenges. The study concludes that integrating Islamic ecotheology, local wisdom, and modern disaster science can strengthen community-based resilience and contribute to sustainable hydrometeorological disaster management. ]]>
<![CDATA[Strategies of Female-Headed Households in Managing Roles and Resources: Analysis of Family Socio-Economic Resilience in Garut Regency, West Java ]]>
<![CDATA[Bambang Rustanto]]>;
<![CDATA[Tuti Kartika]]>;
<![CDATA[Aryohaji Istyawan]]>;
<![CDATA[Rajendra Panggita Vasthu]]>;
<![CDATA[Dwi Yuliani]]>;
<![CDATA[Susilawati]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.146
<![CDATA[Female-headed households often face layered socio-economic vulnerabilities, yet their everyday strategies for sustaining family resilience remain insufficiently examined. This study explores the role and resource management strategies of female-headed households who are members of PEKKA in Garut Regency, West Java, Indonesia. Using a qualitative descriptive design, data were collected from five primary informants and seventeen supporting participants through in-depth interviews, focus group discussions, field observations, and documentation from March to August 2025. The data were analyzed using inductive thematic analysis, supported by source triangulation, member checking, reflexive discussion, and audit trail procedures. The findings show that women became household heads through diverse pathways, including widowhood, divorce, husband’s migration, illness, old age, and limited financial support. In response, PEKKA members developed interconnected strategies: diversifying livelihoods through informal work, mobilizing family labor, negotiating domestic and caregiving responsibilities, utilizing social networks, and transforming limited household assets into productive resources. The study further reveals that socio-economic resilience was not built solely through income generation, but through resource bricolage, psychosocial endurance, collective support, and women’s capacity to reorganize household roles under constraint. The main contribution of this study lies in conceptualizing the hidden power of PEKKA as everyday resilience, expressed through power within, power with, and power to. These findings suggest that empowerment programs for female-headed households should move beyond temporary assistance by strengthening livelihood access, childcare support, skills development, social protection, local facilitation, and community-based solidarity.]]>
<![CDATA[Charismatic Female Leadership and Succession in Pesantren A Sociological Feminist Perspective ]]>
<![CDATA[Khoiriyah]]>;
<![CDATA[Ahmad Ali Riyadi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.147
<![CDATA[The increasing involvement of women in Islamic educational leadership has challenged the long-standing assumption that religious authority within pesantren is predominantly male. However, limited attention has been given to how female leadership is sustained and transferred across generations within Islamic boarding schools. This study aims to examine the construction of female religious authority and the process of leadership succession at Pondok Pesantren Zumrotuththolibin through a sociological feminist perspective. A qualitative case study design was employed, involving in-depth interviews, participant observation, and document analysis. Fifteen participants, including the nyai, prospective successors, administrators, teachers, students, and community members, were selected through purposive sampling. Data were analyzed using thematic analysis supported by triangulation and member-checking procedures to ensure credibility. The findings reveal that female leadership legitimacy is established through a combination of religious competence, moral authority, managerial capability, and community trust. The study further demonstrates that leadership succession is intentionally institutionalized through religious education, family mentorship, gradual delegation of responsibilities, and active involvement of future female leaders in pesantren management and community engagement. The regeneration of authority among the nyai’s daughters illustrates how female leadership can be reproduced beyond individual charisma and transformed into a sustainable institutional structure. From a sociological feminist perspective, these findings challenge patriarchal assumptions regarding religious leadership while demonstrating the compatibility of female authority with Islamic educational traditions. This study contributes to the literature on gender, religious leadership, and succession in Islamic educational institutions by providing empirical evidence of how female authority is constructed, legitimized, and sustained within contemporary Indonesian pesantren.]]>
<![CDATA[The Influence of Inflation, Unemployment, and Human Development Index on Economic Growth in Indonesia from an Islamic Economic Perspective ]]>
<![CDATA[Luthfi Nur Rosyidi]]>;
<![CDATA[Muhammad Wahyu Haidar Rahman]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.148
<![CDATA[Economic growth remains a key indicator of national development; however, its sustainability is closely influenced by macroeconomic stability and the quality of human resources. High inflation and unemployment can hinder economic performance, while improvements in the Human Development Index (HDI) may strengthen long-term growth capacity. Therefore, this study aims to examine the effects of inflation, unemployment, and HDI on Indonesia’s economic growth during the 1994–2023 period and to interpret the findings from an Islamic economic perspective. This research employs a quantitative approach using annual time-series data obtained from the World Bank and the United Nations Development Programme (UNDP). Data were analyzed using the Error Correction Model (ECM) with EViews 12 to capture both short-run and long-run relationships among variables. The results indicate that inflation, unemployment, and HDI jointly explain 99.07% of the variation in economic growth in the long run. Partially, inflation and unemployment exert significant negative effects on economic growth, whereas HDI has a significant positive effect in both the short and long run. Furthermore, the error correction term (ECT = −0.318) confirms a stable adjustment mechanism, indicating that deviations from long-run equilibrium are corrected at a speed of 31.8% per year, with equilibrium restored within approximately three years. From an Islamic economic perspective, these findings support the objectives of maqashid al-shariah, particularly the protection of wealth (hifdz al-mal), life (hifdz al-nafs), and intellect (hifdz al-aql). The study concludes that sustainable economic growth requires not only output expansion but also price stability, employment creation, and continuous improvement in human development.]]>
<![CDATA[The Concept of Muhasabah in the Thought of Imam Al-Ghazali and its Relevance to the Moral Development of Generation Z in the Society 5.0 Era ]]>
<![CDATA[Muhammad Ichsan Thaib]]>;
<![CDATA[Abd.Rajak]]>;
<![CDATA[Hayati]]>;
<![CDATA[Abdul Hadi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.149
<![CDATA[The era of Society 5.0, integrating cyberspace and physical space, has created a paradox for Generation Z, wherein heightened digital connectivity coincides with increased vulnerability to moral degradation and identity crises. This study aims to examine the concept of muhasabah in the thought of Imam Al-Ghazali and assess its relevance for moral development among Generation Z. Employing library research, the study analyzed primary sources, including Ihya' 'Ulumuddin and other works of Al-Ghazali, alongside secondary literature comprising books and journal articles. Data were analyzed using qualitative content analysis with a hermeneutic approach to connect Al-Ghazali’s classical insights with contemporary contexts. The results reveal that muhasabah constitutes a holistic spiritual discipline structured through the quartet system of musyaratah, muraqabah, muhasabah, and mu’aqabah, encompassing both evaluation of external actions and internal thought trajectories. Generation Z faces multidimensional moral challenges that create a significant gap between digital literacy and moral resilience. Al-Ghazali’s muhasabah is identified as a counter-hegemonic spiritual technology, functioning as a framework for self-management, mental filtering, cognitive-spiritual therapy, and self-liberation from algorithmic influence. Implementing muhasabah in character education requires transforming the curriculum toward introspective training, developing digital mindfulness modules, and establishing a collective reflective ecosystem involving educators, families, and communities. These findings are operationalized in the “Schools and Families with Muhasabah” program, combining reflective practices at school and home supported by the My Spiritual Tracker application. Collectively, this study demonstrates that muhasabah can enhance ethical awareness, resilience, and reflective capacity, equipping Generation Z to navigate the moral complexities of the Society 5.0 era.]]>
<![CDATA[Dynamics of Women's Leadership Thought from the Perspective of Amina Wadud and Zainab Al-Ghazali ]]>
<![CDATA[Eka Nurhidayat]]>;
<![CDATA[Muhammad Arifin]]>;
<![CDATA[Inayatillah]]>;
<![CDATA[Abdul Manan]]>;
<![CDATA[Sa’i]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.150
<![CDATA[This study investigates the dynamics of women’s leadership thought in Islam by examining the perspectives of Amina Wadud and Zainab al-Ghazali. The background of this research arises from ongoing debates regarding the legitimacy of women’s leadership, which are shaped not only by interpretations of religious texts but also by differences in epistemological approaches. The study aims to analyze how these distinct frameworks influence the conceptualization of leadership for women in Islamic contexts. A qualitative approach was employed, using library research and a descriptive-comparative method to examine primary sources from both figures, supplemented by supporting literature in gender studies and contemporary Islamic scholarship. The findings indicate that Amina Wadud adopts a contextual hermeneutic approach, emphasizing justice, equality, and social relevance, thereby broadening opportunities for women’s leadership. In contrast, Zainab al-Ghazali employs a normative-textual approach that reflects classical traditions and imposes certain limitations on women’s roles in leadership. These differences demonstrate that epistemological frameworks significantly shape interpretations of women’s leadership in Islam. Despite these divergences, both scholars recognize the importance of women’s participation in the public sphere. The study concludes that a dialogical and integrative approach, combining contextual and normative perspectives, offers a viable pathway for formulating a concept of women’s leadership that is both adaptive and relevant to the needs of contemporary Muslim society.]]>
<![CDATA[A Comparative Analysis Between Positive Law and Islamic Fiqh on the Phenomenon of Money Politics in ElectionsPublic in Aceh Singkil Regency ]]>
<![CDATA[Sayuti Sayuti]]>;
<![CDATA[Nufiar]]>;
<![CDATA[Yuni Roslaili]]>;
<![CDATA[Jailani]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.153
<![CDATA[Money politics remains a significant challenge to electoral integrity in Aceh Singkil Regency, creating tension between democratic principles, positive legal norms, and the Islamic values embraced by the majority of the population. This study aims to comparatively analyze the perspectives of Indonesian positive law and Islamic jurisprudence on the phenomenon of money politics and to formulate an integrative framework for its eradication within the context of a region implementing Islamic law. This research employed a qualitative library research design with a comparative approach. Data were collected through documentary analysis of election laws and regulations, classical and contemporary fiqh literature, scholarly books, journal articles, and relevant research reports. The findings reveal that positive law defines money politics within a relatively narrow procedural and material framework, emphasizing formal legal elements, criminal sanctions, and strict evidentiary requirements. In contrast, Islamic jurisprudence conceptualizes money politics as risywah, encompassing all forms of benefits intended to influence political decisions, supported by broader moral, social, and spiritual sanctions as well as a more flexible evidentiary approach. The study further demonstrates that each legal system possesses distinct strengths and limitations in addressing electoral bribery. Consequently, an integrated model combining the legal certainty of positive law with the ethical and preventive values of Islamic jurisprudence is necessary. Such integration may be implemented through regulatory harmonization, religious-based political education, community participation, and local social control mechanisms. In conclusion, strengthening synergy between state legal institutions and Islamic moral values offers a more comprehensive strategy for preventing and combating money politics, thereby promoting cleaner, fairer, and more accountable elections in Aceh Singkil Regency.]]>
