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).
Articles
188 Documents
<![CDATA[The Role of Christian Ethics Education In Character Development of Catholic University Students In Indonesia ]]>
Christina Esti Susanti;
<![CDATA[Benny Suwito]]>
<![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.v24i2.300
<![CDATA[Background: Catholic higher education seeks to integrate academic formation with moral and faith-based development, yet empirical evidence on how students' perceptions of Christian ethics education relate to their character remains limited. Aim: This study examined the relationship between Christian Ethics Education and Student Character among Catholic university students in Indonesia. Methods: A quantitative survey was conducted with 200 active students selected through purposive sampling from the population of APTIK-affiliated higher education institutions. Christian Ethics Education was measured with 29 items and Student Character with 16 values using a five-point Likert scale. Data were processed using SPSS, including descriptive statistics, validity and reliability testing, and hypothesis testing. Results: Christian Ethics Education had a mean of 4.41558 (SD = 0.73149), and Student Character had a mean of 4.29947 (SD = 0.95667). Cronbach's alpha was 0.972 and 0.962, respectively. The reported hypothesis test yielded a coefficient/loading of 0.874, t = 24.355, and p = 0.0000, indicating a strong positive statistical relationship in the surveyed sample. Conclusion: Higher reported Christian Ethics Education was associated with stronger self-reported Student Character. Because the study used survey data, the result should be interpreted as an association rather than proof of a causal effect.]]>
<![CDATA[Analysis of the Integration of Halal Principles and Sustainable Beauty Principles in Cosmetics: Conceptual and Empirical Review ]]>
<![CDATA[Junaidin Junaidin]]>;
<![CDATA[Riki Riki]]>;
<![CDATA[Arman Rusman]]>;
<![CDATA[Harra Ismi Farah]]>;
<![CDATA[Maria Almeida]]>;
<![CDATA[Hanggara Arifian]]>;
<![CDATA[M. Arifuddin Arifuddin]]>;
<![CDATA[Hifdzur Rashif Rija'i]]>;
<![CDATA[Erwin Samsul]]>;
<![CDATA[Rolan Rusli]]>;
<![CDATA[Herman Herman]]>;
<![CDATA[Islamudin Ahmad]]>;
<![CDATA[Baso Didik Hikmawan]]>;
<![CDATA[Lizma Febrina]]>;
<![CDATA[Arsyik Ibrahim]]>
<![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.v24i2.301
<![CDATA[The growing convergence of halal and sustainable beauty attributes has created a need to understand how consumers translate these product perceptions into purchase intention. This study examines the effects of Halal Product Perception and Sustainable Beauty Perception on Purchase Intention through Perceived Value and Consumer Trust among cosmetic consumers in Indonesia. A quantitative explanatory design was employed using purposive sampling, involving 300 respondents who had experience using cosmetics and had encountered information about halal cosmetics and/or sustainable beauty. Data were collected through a structured questionnaire comprising 29 reflective indicators measured on a five-point Likert scale and analyzed using Structural Equation Modeling–Partial Least Squares (SEM-PLS) with SmartPLS 4. The findings show that Halal Product Perception and Sustainable Beauty Perception positively influence Perceived Value and Consumer Trust, while both mediators positively influence Purchase Intention. Halal Product Perception also has a significant direct effect on Purchase Intention, whereas Sustainable Beauty Perception does not. Mediation analysis reveals that Halal Product Perception influences Purchase Intention through complementary mediation via Perceived Value and Consumer Trust, while Sustainable Beauty Perception operates through indirect-only mediation. These findings indicate that halal attributes can function as both direct purchasing considerations and sources of value and trust, whereas sustainability perceptions require value and credibility formation before translating into purchase intention. The study contributes to an integrated understanding of halal-sustainable cosmetic consumption and offers practical implications for developing credible product attributes and transparent communication strategies.]]>
<![CDATA[Mental Health from the Perspective of Positive Psychology and the Concept of Patience and Gratitude in Islam ]]>
<![CDATA[Rudi Herianto]]>
<![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.v24i2.304
<![CDATA[Mental health is increasingly understood as a multidimensional condition involving psychological functioning, meaningful relationships, positive emotions, and the ability to respond constructively to life challenges. Positive psychology provides an important framework for understanding these dimensions through human strengths, flourishing, meaning, and well-being. However, psychological perspectives alone may not fully capture the spiritual dimensions of mental health within Muslim communities. This study examines mental health from a positive psychology perspective and explores the relevance of sabr (patience) and shukr (gratitude) in Islam as complementary psychological and spiritual resources. The study employed a qualitative library research design by examining relevant psychological literature, Islamic sources, peer-reviewed journal articles, academic books, and classical works concerning positive psychology, mental health, sabr, and shukr. The literature was analyzed through qualitative content analysis involving data reduction, thematic coding, conceptual comparison, and integrative interpretation. The findings indicate that sabr has conceptual relevance to self-regulation, coping, persistence, and resilience, while shukr is associated with positive emotional experiences, life satisfaction, meaning, and social connectedness. Nevertheless, neither concept should be treated as a direct equivalent of a Western psychological construct because both retain distinctive ethical and spiritual meanings within Islam. The integration of these perspectives suggests that sabr and shukr can complement positive psychology by connecting psychological functioning with spiritual orientation and meaning-making. This integrated perspective offers a culturally responsive foundation for understanding and promoting holistic mental health in Muslim contexts.]]>
<![CDATA[Learning Strategy Model through Santri Seating Management at Anwaha ]]>
<![CDATA[Mahmud]]>;
<![CDATA[Syahrani]]>
<![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.v24i2.307
<![CDATA[Seating is often treated as a logistical matter, but in pesantren learning it intersects with traditional instructional practices, teacher supervision, peer interaction, and the social organization of learning. This study explored how ustadz (teachers) and santri (students) at Pesantren Anwaha experienced and interpreted seating management and how these interpretations informed learning-strategy selection. A qualitative phenomenological design was used, with data collected through observation, in-depth interviews, and documentation and analyzed through significant statements, thematic categorization, textural and structural description, and synthesis of experiential meaning. Five contextual seating patterns were identified: classical, halaqah or circular, group, paired, and rotational seating. Classical arrangements supported direct explanation and monitoring; halaqah and group arrangements supported dialogue, musyawarah, and collaborative discussion; paired seating facilitated memorization, reading, correction, and peer support; and rotation was used to distribute positional experience and participation opportunities. Across participants’ accounts, seating became pedagogically meaningful when aligned with learning objectives, material characteristics, santri conditions, and intended interaction patterns. The resulting model positions seating management as a contextual component of instructional decision-making in pesantren. The findings describe site-specific experiential relationships rather than causal effects.]]>
<![CDATA[Ecotheology-Based Green Islamic Boarding School Management Transformation: Integrating Ecological Leadership and Islamic Ecotheological Education to Advance Sustainable Educational Governance ]]>
<![CDATA[Abdul Haq AS]]>;
<![CDATA[Badrul Mudarris]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.282
<![CDATA[This study examines how ecotheology-based green pesantren management is transformed through the integration of ecological leadership, Islamic ecotheological education, and institutional management practices. A qualitative single-case study was conducted at Nurul Jadid Islamic Boarding School, Paiton, Probolinggo, East Java, from March to June 2026. Nineteen informants were selected purposively from the Board of Caretakers, pesantren administrators, the Environmental and Cleanliness Division (BKLH), dormitory administrators, and senior students. Data were generated through in-depth interviews, participant observation, and document analysis, and were analyzed using the interactive model of Miles, Huberman, and Saldaña through data condensation, data display, and conclusion drawing and verification. The findings indicate four interconnected mechanisms. Islamic ecotheology provides the normative orientation through the principles of khalīfah, amānah, mīzān, and the prohibition of fasād fī al-arḍ; the ecological leadership of the kiai translates these values into institutional direction and role modeling; ecotheological education internalizes them through meaning-making, habituation, and ecological praxis; and the green management system embeds them in planning, organizing, coordination, implementation, supervision, and participation. Their integration supports a shift from activity-based environmental programs toward sustainable educational governance. The study proposes Ecotheological Green Pesantren Management as a context-bound conceptual model linking spiritual values, leadership, pedagogy, organizational routines, and sustainability governance.]]>
<![CDATA[The Illusion of Self-Directed Learning? Rethinking the Impact of Generative AI on Critical-Spiritual Reasoning and the Tradition of Academic Mujahadah ]]>
<![CDATA[Muslim Fikri Fikri]]>;
<![CDATA[Faizah Nur Atika Atika]]>;
<![CDATA[Ridwan Ridwan]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.218
<![CDATA[This study re-examines claims that Generative Artificial Intelligence (GenAI) necessarily strengthens self-directed learning in higher education. Rather than treating autonomy as independence in obtaining answers, the article defines genuine learning autonomy in terms of intellectual agency, verification, reflection, and responsibility for knowledge. Using a qualitative conceptual library-research design, the study brings recent international literature on GenAI, self-regulated learning, cognitive offloading, assessment, and AI ethics into dialogue with Islamic educational thought. The source corpus emphasizes peer-reviewed studies published between 2021 and 2026 while retaining earlier foundational works where conceptually necessary. Qualitative content analysis and comparative interpretation were used to identify recurring tensions concerning epistemic authority, cognitive delegation, desirable difficulties, and academic character. The synthesis suggests that GenAI can support learning when it functions as a scaffold for exploration, feedback, and metacognitive regulation, but excessive delegation of reasoning may create an appearance of autonomy without equivalent growth in intellectual agency. To address this tension, the article proposes an Academic Mujahadah Framework that positions GenAI as a wasilah (instrument), not a ghayah (end), and connects human verification, process-oriented assessment, and tabayyun with the preservation of adab and scholarly responsibility. The framework is conceptual rather than empirically validated; its value therefore lies in offering a testable ethical-pedagogical orientation for future higher-education research and practice.]]>
<![CDATA[Guided Inquiry Assisted by PhET for Elementary Students' Critical Thinking on Force: A Quasi-Experimental Study ]]>
<![CDATA[Amelia Nabilla Zahra]]>;
<![CDATA[Zulherman]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.241
<![CDATA[Purpose: This study investigates the contribution of memory skill and memory effort to university students’ arithmetical literacy and examines whether their predictive patterns differ between students at different stages of study. Understanding these relationships is relevant because arithmetical literacy requires not only procedural competence but also the ability to retain, retrieve, and effectively use mathematical information when solving quantitative problems. Method: The study employed a quantitative approach involving 300 university students, consisting of 150 third-semester students and 150 fifth-semester students from five higher education institutions. Data were collected using instruments measuring memory skill, memory effort, and arithmetical literacy. Multiple regression analysis was conducted separately for the two semester groups to determine the simultaneous and individual contributions of memory skill and memory effort to arithmetical literacy. Findings: The results showed that the combined regression models were statistically significant for both groups. Memory skill and memory effort jointly explained 10.9% of the variance in arithmetical literacy among third-semester students and 20.2% among fifth-semester students. At the individual predictor level, memory skill significantly contributed to arithmetical literacy among third-semester students but did not show a significant contribution among fifth-semester students. In contrast, memory effort significantly contributed to arithmetical literacy in both groups. These findings indicate that the role of memory-related factors in arithmetical literacy varies according to students’ stage of study. Significance: The study extends understanding of the cognitive factors associated with arithmetical literacy by distinguishing between memory capacity-related skill and the effort students invest in remembering and retrieving mathematical information. The findings suggest that strengthening students’ strategic memory effort may provide a more consistently relevant support for arithmetical literacy across different stages of university study.]]>
<![CDATA[Legal Harmonization in Indonesia’s Halal Certification Ecosystem: Socio-Educational and Socio-Religious Perspectives on Consumer Protection ]]>
<![CDATA[Jacobus Jopie Gillalo]]>;
<![CDATA[Nova Monaya]]>;
<![CDATA[Radif Khotamir Rusli]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.257
<![CDATA[Background of study: Indonesia’s shift from voluntary and sectoral halal certification toward a mandatory statutory framework has changed the distribution of authority, compliance obligations, and consumer-protection mechanisms within the national halal ecosystem. The transition also creates practical questions for MSMEs and for institutions connecting state regulation with religious legitimacy. Aims and scope of paper: This article analyzes legal harmonization in Indonesia’s halal certification system through the combined perspectives of Socio-Educational Law and Socio-Religious Law. It focuses on legal certainty, consumer protection, MSME compliance, institutional coordination, and the role of religious authority. Methods: The study uses normative juridical research supported by qualitative document analysis. The analysis draws on primary legal materials governing halal product assurance and peer-reviewed literature on certification, consumer trust, MSMEs, institutional governance, traceability, and halal supply chains. No human participants or primary field data were involved. Result: The analysis indicates that the current framework strengthens the statutory basis of halal assurance while redistributing functions among BPJPH, halal examination actors, and recognized fatwa institutions. The self-declare pathway may reduce procedural barriers for eligible micro and small enterprises, but its credibility still depends on facilitation, verification, traceability, and clear institutional responsibility. Consumer protection therefore rests on more than mandatory labeling; it also depends on accessible information and religiously credible determination. Conclusion: Legal harmonization is most coherent when legal authority, compliance education, religious legitimacy, and consumer-facing transparency operate as connected elements. The combined perspective clarifies why procedural simplification must be balanced with oversight and why institutional coordination remains central to Indonesia’s mandatory halal assurance system.]]>
<![CDATA[The Dimensional Ta'dīb Method: Reconstructing Imam al-Shāfiʿī's Thought on Adab Education Based on Manhaj al-Ta'dīb al-Bu'dī ]]>
<![CDATA[Dani Kusumah]]>;
<![CDATA[Abas Mansur Tamam]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.262
<![CDATA[Contemporary Islamic education faces a persistent tension between the transmission of knowledge and the formation of adab, particularly where religious and general sciences are treated as separate domains. This study reconstructs the educational dimensions embedded in Imam al-Shafi'i's thought and synthesizes them into the Dimensional Ta'dib Method (Manhaj al-Ta'dib al-Bu'dī). A qualitative library research design was employed, with al-Risalah as the principal primary source and other works identified in the research corpus used as supporting texts. The material was examined through repeated reading, thematic coding, qualitative content analysis, and conceptual synthesis. The analysis identified six interrelated dimensions of adab: adab toward Allah, the Messenger of Allah, the Qur'an, knowledge, oneself, and history and sunnatullah. These dimensions were organized through three educational processes, namely 'ilm, ta'lim, and tarbiyah, and were directed toward the formation of the Rabbani Generation. The reconstruction indicates that Imam al-Shafi'i's educational thought links theological orientation, disciplined knowledge, personal formation, and social responsibility within an ordered framework. The proposed method should be understood as a conceptual reconstruction derived from textual analysis rather than as an empirically validated instructional intervention. It therefore provides a basis for subsequent curriculum development and empirical examination in contemporary Islamic educational settings.]]>
<![CDATA[The Response of Islamic Society to the Era of Society 5.0: A Conceptual Framework ]]>
<![CDATA[Alif Hibatullah]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 3 (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.v24i3.271
<![CDATA[Society 5.0 places digital technologies within a human-centered social system, but technological integration also creates educational, social, and health challenges that require ethical and contextual responses. This study formulated a conceptual framework for Muslim communities by integrating these three dimensions with values derived from the Qur'an and Hadith. A qualitative library research design with an inductive orientation was used. Primary sources consisted of the Qur'an and Hadith as normative references, while secondary sources consisted of peer-reviewed articles published in Scopus-indexed journals on Society 5.0, education, digital technology, social relations, tolerance, mental health, and Islamic spiritual care. The literature was collected through documentation, selected according to topical relevance, source credibility, and compatibility with the analytical dimensions, and analyzed through qualitative content analysis. Source comparison was used to distinguish normative propositions from empirical and conceptual claims in the reviewed literature. The synthesis produced three connected dimensions. The educational dimension combines digital literacy, ethical technology use, emerging learning technologies, tolerance, and value formation. The social dimension centers on ta'awun, solidarity, attentiveness, tolerance, and responsibility toward others. The health dimension links digital health education, family support, professional care, culturally meaningful spiritual resources, and psychological well-being. The resulting framework positions Islamic values not as a substitute for technological competence or scientific knowledge, but as an ethical orientation for their use. Because the study is conceptual and literature-based, the proposed relationships should be treated as theoretically informed propositions rather than empirically validated causal effects.]]>
