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
79 Documents
<![CDATA[Teachers’ strategies in implementing qur’anic tartil to improve students’ qur’an reading skills in madrasah tsanawiyah ]]>
<![CDATA[Alya Amelia]]>;
<![CDATA[Nasir]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.44
<![CDATA[This study addresses the persistent gap between expected Qur’anic reading proficiency and actual student performance in Islamic secondary education, where inaccuracies in pronunciation, inconsistent application of tajwid rules, and limited fluency remain prevalent. Grounded in sociocultural and cognitive learning theories, this research aims to critically examine how tartil-based instructional strategies are implemented and how they contribute to improving students’ Qur’anic reading skills. A qualitative descriptive case study was employed, involving one Qur’an Hadith teacher, 32 students, and two institutional informants. Data were collected through classroom observations, semi-structured interviews, and document analysis, and analyzed using an interactive model to ensure analytical depth and rigor. The findings reveal that tartil-based instruction operates as a structured pedagogical cycle consisting of teacher modeling, guided practice, immediate feedback, repetition, and independent recitation. This process leads to significant improvements across four key indicators, namely makhraj accuracy, tajwid application, reading fluency, and tempo control. In addition, continuous corrective feedback and repetitive practice were found to play a central role in strengthening phonological awareness and reading automaticity. Beyond cognitive gains, the study also demonstrates notable affective improvements, particularly in students’ confidence, motivation, and engagement. Importantly, this research advances the conceptualization of tartil as an integrative instructional framework that bridges traditional recitation practices with contemporary pedagogical principles. By providing a process-oriented and context-sensitive analysis, this study contributes to global discussions on religious literacy and instructional design, offering a novel perspective for enhancing Qur’anic education in diverse learning environments. ]]>
<![CDATA[Reconstructing spousal rights and obligations in islamic family law through a maqasid-based gender justice approach in the indonesian context ]]>
<![CDATA[Rina Septiani]]>;
<![CDATA[Muhammad Saleh]]>;
<![CDATA[Khurul Anam]]>;
<![CDATA[La Hanuddin]]>;
<![CDATA[Yeyen Subandi]]>;
<![CDATA[Karimuddin Abdullah Lawang]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.45
<![CDATA[Contemporary debates on Islamic family law increasingly highlight a critical tension between enduring hierarchical legal formulations and evolving demands for gender justice in pluralistic societies. Despite extensive reform efforts, existing frameworks often fail to translate normative equality into substantive justice, particularly in the distribution of spousal rights and obligations. This study addresses this unresolved gap by reconstructing the conceptual foundation of spousal relations in Indonesian Islamic family law through a maqasid al-shariah–based gender justice approach. Using a qualitative normative–socio-legal design, the research analyzes legal texts, scholarly discourse, and institutional practices to examine how spousal roles are constructed, legitimized, and operationalized. The findings demonstrate that the prevailing legal framework remains structurally anchored in a hierarchical paradigm that equates economic provision with authority, thereby institutionalizing asymmetrical power relations and marginalizing non-material contributions. While material welfare is relatively safeguarded, broader maqasid objectives—particularly justice, reciprocity, and human dignity—are only partially realized. Unlike prior studies that address isolated dimensions of marital inequality, this research advances a comprehensive and integrative framework that reconceptualizes spousal relations as dynamic, reciprocal, and context-sensitive. The study thus moves beyond doctrinal critique by exposing the epistemological limitations of existing interpretations and proposing a relational and substantive justice model grounded in the holistic objectives of Islamic law. This contribution not only enriches Islamic legal scholarship but also positions the study within global discussions on gender, legal reform, and ethical governance. Practically, it provides a conceptual basis for developing more equitable and context-responsive legal interpretations in contemporary Muslim societies.]]>
<![CDATA[The relationship between déjà vu and ru’yā ṣādiqah in the qur’an: athematic exegetical analysis ]]>
<![CDATA[Marsella]]>;
<![CDATA[Endang Saeful Anwar]]>;
<![CDATA[Hikmatul Luthfi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.46
<![CDATA[This study examines the relationship between déjà vu in modern psychology and ru’yā ṣādiqah in the Qur’an as forms of anticipatory inner experience that appear to precede real events. The research aims to identify points of convergence at the level of human experience while critically distinguishing their epistemological foundations. A qualitative interdisciplinary design was employed, combining thematic Qur’anic exegesis with conceptual analysis of contemporary psychological theories. Relevant Qur’anic verses concerning ru’yā were systematically collected and interpreted using a thematic approach, then analytically compared with psychological explanations of déjà vu, particularly those related to memory processing, perceptual familiarity, and dream-based cognition. The findings reveal that both phenomena produce a strong sense that an event has been previously experienced before its actual occurrence, indicating a shared phenomenological structure. However, this similarity does not extend to their underlying nature. Déjà vu is identified as a cognitive phenomenon arising from internal processes such as memory mismatch and subconscious activation, resulting in uncertain and non-verifiable impressions. In contrast, ru’yā ṣādiqah is presented in the Qur’an as a structured and meaningful experience rooted in divine communication, characterized by clarity, truth, and eventual realization in historical reality. Their temporal structures also differ, with déjà vu reflecting retrospective recognition, whereas ru’yā ṣādiqah embodies prospective anticipation that is later confirmed. This study contributes by proposing a framework of phenomenological correspondence with epistemological divergence, offering a rigorous interdisciplinary perspective that maintains the distinction between cognitive experience and revelation.]]>
<![CDATA[Reconstructing ethical artificial intelligence use among university students based on islamic values ]]>
<![CDATA[Abdussyukur]]>;
<![CDATA[Mohammad Akmal Haris]]>;
<![CDATA[Ramadana Ramadana]]>;
<![CDATA[Enny Haryanti]]>;
<![CDATA[Nuraini Muhammad Daud]]>;
<![CDATA[Yunita Abdullah Aji]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.47
<![CDATA[This study investigates the ethical implications of Artificial Intelligence (AI) usage among university students and reconstructs a value-based ethical framework grounded in Islamic moral epistemology. The rapid integration of AI into academic practices has transformed how students engage with knowledge, raising critical concerns regarding authorship, academic integrity, and moral responsibility. This research adopts a qualitative interpretivist design to explore students’ experiences, ethical reasoning, and behavioral patterns in using AI within an اسلامی higher education context. Data were collected through semi-structured interviews, observations, and document analysis involving students and lecturers, and analyzed using a rigorous thematic approach. The findings reveal that AI has become an integral cognitive partner in academic work, enhancing efficiency while simultaneously reducing epistemic ownership and depth of understanding. More critically, the study identifies a persistent ethical ambiguity, where students struggle to distinguish acceptable AI use from academic misconduct, largely due to blurred authorship and the absence of clear institutional guidelines. The results further demonstrate a significant disconnection between students’ awareness of Islamic ethical values and their actual digital practices, indicating a contextual gap in moral application. In response, this study develops a reconstructed ethical framework that translates core Islamic values—honesty, trustworthiness, responsibility, and justice—into practical guidelines for AI usage. Theoretically, this research contributes by extending AI ethics discourse beyond Western paradigms and integrating spiritual and moral dimensions into digital ethics. Practically, it offers a foundation for designing ethically grounded policies and pedagogical strategies in higher education. Ultimately, the study argues that sustainable AI integration depends on aligning technological advancement with deeply internalized ethical consciousness]]>
<![CDATA[Human Capital Management and AI-Readiness in Islamic Religious Education: Toward an Islamically Grounded Competency Framework for PAI Teachers ]]>
<![CDATA[Rizal Anshorudin]]>;
<![CDATA[Dudu Rohman]]>;
<![CDATA[Dede Supriyatna]]>;
<![CDATA[Uus Ruswandi]]>
<![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.v24i2.48
<![CDATA[The rapid development of artificial intelligence (AI) in education has created an urgent need for all teachers including Islamic Religious Education (PAI) teachers to develop responsible AI competencies. Despite growing academic interest, a coherent and empirical evidence-based framework to address AI readiness for Pai teachers within the framework of Islamic values is still not available. This study systematically synthesizes evidence related to competency frameworks, professional development approaches, Islamic ethical foundations, and institutional conditions that support the responsible integration of AI by Pai teachers. The systematic literature review (SLR) was conducted in reference to the PRISMA 2020 protocol on five academic databases: Scopus, Web of Science, ERIC, and Google Scholar. After a gradual screening, 14 Indexed articles published between 2021 and 2026 were included in the thematic synthesis. Four thematic clusters were identified: AI teacher readiness and competence gaps, professional development and Strategic Human Resource Management, Islamic ethical framework for AI governance, and supportive institutional conditions. The findings reveal a structural asymmetry between teachers ' strong Islamic pedagogical foundations and AI's undeveloped technical competence. From this synthesis, the READIE Framework (Readiness, Ethics, and AI Development in Islamic Education) was developed, which consists of six interdependent dimensions, united by a core of Islamic Human Capital based on insan kamil, tawazun, and rahmatan lil 'alamin. The framework offers a theoretically coherent and institutionally applicable model for developing PAI teachers ready for the AI era.]]>
<![CDATA[Media framing and the legitimation of repressive and persuasive policing in protest movements: A gamson–modigliani and rsa–isa analysis ]]>
<![CDATA[Asrul M Mustaqim]]>;
<![CDATA[Udi Rusadi]]>;
<![CDATA[Sadakita Br Karo]]>;
<![CDATA[Yuyun Rahmawati]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.49
<![CDATA[In contemporary democracies, the legitimacy of protest and state authority is increasingly shaped not only through direct confrontation but through mediated discourse, raising critical questions about how meaning, power, and control are constructed in the public sphere. This study reconceptualizes media framing as an ideological mechanism that actively produces and stabilizes state legitimacy by examining representations of repressive and persuasive policing in protest coverage. Drawing on an integrated framework combining framing theory with Althusser’s concepts of Repressive State Apparatus and Ideological State Apparatus, this research employs a qualitative critical interpretive approach to analyze 24 news articles from leading Indonesian online media during protests surrounding the revision of the Corruption Eradication Commission Law and the Draft Criminal Code. The findings reveal a systematic discursive pattern in which demonstrations are reframed from democratic expressions into problems of disorder, privileging narratives of conflict while marginalizing political grievances. Within this structure, the police are consistently constructed as legitimate protectors, whereas demonstrators are positioned as sources of instability through delegitimizing language, visual cues, and causal narratives. The study further demonstrates how external actors are strategically invoked to explain violence and how persuasive policing is discursively framed as ineffective, thereby normalizing the transition toward coercive intervention. These results challenge the conventional view of media as neutral intermediaries and establish framing as a structural site where ideology and coercion converge. By advancing a critical synthesis of framing and state theory, this study contributes a novel conceptual perspective to global scholarship on media and power, demonstrating that legitimacy is dynamically produced through discursive alignment rather than inherently possessed by state institutions]]>
<![CDATA[Mengapa Generasi Z Bertahan? Peran Religiusitas dan Kebersyukuran dalam Menekan Turnover Intention ]]>
<![CDATA[Meilya Anggara S Sitepu]]>;
<![CDATA[Dimyati]]>
<![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.v24i2.51
<![CDATA[Transformasi tenaga kerja global yang berlangsung secara cepat telah meningkatkan perhatian terhadap turnover intention pada karyawan Generasi Z, terutama karena generasi muda semakin memprioritaskan makna psikologis, keselarasan moral, dan kesejahteraan emosional dibandingkan loyalitas organisasi konvensional. Meskipun kajian mengenai religiusitas dan psikologi positif dalam studi organisasi terus berkembang, mekanisme psikologis yang menjelaskan bagaimana orientasi religius memengaruhi turnover intention masih belum dijelaskan secara memadai, khususnya dalam konteks budaya non-Barat. Penelitian ini bertujuan untuk menginvestigasi peran mediasi kebersyukuran dalam hubungan antara orientasi religius dan turnover intention pada karyawan Generasi Z di Yogyakarta, Indonesia. Penelitian menggunakan desain kuantitatif eksplanatori dengan melibatkan 462 responden yang dipilih melalui teknik purposive sampling. Analisis data dilakukan menggunakan PROCESS Macro Hayes Model 4 dengan prosedur bootstrapping sebanyak 5.000 sampel. Hasil penelitian menunjukkan bahwa orientasi religius berpengaruh positif terhadap kebersyukuran, yang mengindikasikan bahwa internalisasi spiritual yang lebih kuat meningkatkan kemampuan individu dalam memaknai pengalaman kerja melalui pembentukan makna emosional yang positif. Kebersyukuran juga terbukti secara signifikan menurunkan turnover intention dengan memperkuat ketahanan psikologis dan keterikatan emosional terhadap pekerjaan. Namun demikian, orientasi religius juga menunjukkan pengaruh langsung positif terhadap turnover intention, yang mengindikasikan bahwa karyawan Generasi Z dengan religiusitas tinggi memiliki sensitivitas moral yang lebih besar terhadap ketidaksesuaian nilai organisasi. Selain itu, kebersyukuran terbukti memediasi secara parsial hubungan antara orientasi religius dan turnover intention dengan mentransformasikan orientasi spiritual dari potensi sumber ketegangan moral menjadi mekanisme ketahanan adaptif. Temuan ini memperluas literatur perilaku organisasi melalui integrasi psikologi positif, orientasi religius, dan nilai budaya Jawa dalam kerangka tenaga kerja lintas budaya. Penelitian ini menawarkan perspektif baru bahwa turnover intention pada Generasi Z tidak hanya dipengaruhi oleh faktor struktural atau ekonomi, tetapi juga oleh interaksi antara spiritualitas, regulasi emosional, dan sistem makna berbasis budaya dalam lingkungan organisasi kontemporer.]]>
<![CDATA[Enhancing skd readiness in peripheral regions: A visual-digital approach and public speaking pedagogy to achieve performance equity in kupang city ]]>
<![CDATA[Adellia Agusta]]>;
<![CDATA[Noverius Henutesa Nggili]]>;
<![CDATA[Roidah Afro]]>;
<![CDATA[Sirilus N. M. Lelan]]>;
<![CDATA[Mariano A.T. Nugraha]]>;
<![CDATA[Yuan Valentino Elim]]>;
<![CDATA[Dalmasius Naif]]>;
<![CDATA[Aprianus Ronny Paskal Modena]]>;
<![CDATA[Descorina Priscilla Br Sitompul]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.52
<![CDATA[Persistent educational inequality in peripheral regions continues to undermine students’ competitiveness in high-stakes standardized assessments, particularly when instructional practices remain misaligned with the cognitive and affective demands of such tests. Addressing this gap, this study investigates the effectiveness of an integrated visual-digital and public speaking pedagogical model in enhancing students’ readiness for the Basic Competency Test (SKD) in Kupang City, Indonesia. Employing a mixed-methods quasi-experimental design with a pretest–posttest structure, the study involved 60 senior high school students selected through purposive sampling. The intervention combined multimedia-based instruction to strengthen analytical reasoning and general knowledge with public speaking training to develop confidence and situational judgment. Quantitative analysis using paired sample t-tests and effect size measures revealed statistically significant improvements across all domains, with large effects observed in cognitive outcomes and moderate yet meaningful gains in affective competencies. Qualitative findings further indicated increased engagement, motivation, and active participation as key mechanisms underlying these improvements. Importantly, the results demonstrate that pedagogical integration exerts a more decisive influence on learning outcomes than technological infrastructure alone, challenging dominant assumptions in digital education discourse. The study advances a novel dual-domain learning framework that explicitly integrates cognitive processing and affective readiness as interdependent drivers of performance. From a practical standpoint, the findings offer a scalable and context-sensitive instructional model for underserved regions. Ultimately, this research argues that achieving educational equity requires not merely expanding access to technology, but fundamentally reconfiguring pedagogy to align with the holistic learning needs of students in resource-constrained environments.]]>
<![CDATA[Revisiting social intelligence development in islamic secondary education: A sociological analysis of students in private madrasah aliyahin pekanbaru city ]]>
<![CDATA[Marianti Kahar]]>;
<![CDATA[Ilyas Husti]]>;
<![CDATA[Zamsiswaya]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.53
<![CDATA[Amid the growing complexity of social interaction in contemporary education, concerns have intensified regarding the inadequacy of cognitive-centered approaches in preparing students for real-world interpersonal demands. This study fundamentally redefines the development of social intelligence by examining how it is socially constructed within Islamic secondary education through the dynamic interaction of teacher roles and school environments. Employing a qualitative multiple-case study design across three private Madrasah Aliyah, the research integrates semi-structured interviews, non-participant observations, and document analysis to capture nuanced interactional processes and lived experiences. The findings reveal that social intelligence does not emerge as an individual attribute but as an emergent, relational competence produced through structured and sustained social engagement embedded within pedagogical and institutional systems. Teachers act as critical agents who not only facilitate interaction but actively shape its quality through modeling, scaffolding, and feedback, while the school environment functions as an enabling structure that amplifies or constrains participation. Crucially, the study demonstrates that optimal development occurs only when these elements operate in synergy, forming a coherent and iterative social learning ecosystem. By challenging dominant outcome-based models of Social Emotional Learning, this research advances a process-oriented and system-based conceptualization of social intelligence as context-dependent and dynamically constructed. The study contributes theoretically by integrating sociocultural and educational perspectives into a unified analytical framework, and practically by offering actionable insights for designing context-sensitive interventions in faith-based institutions. Ultimately, this research positions social intelligence as a central pillar of holistic education and provides a globally relevant framework for its sustainable development in increasingly complex social environments]]>
<![CDATA[Integrating Surakarta local wisdom into character education: A quantitative study in elementary schools ]]>
<![CDATA[Waluyo]]>;
<![CDATA[Firdaus Himawan Raharjo]]>;
<![CDATA[M. Nurkhafiq]]>;
<![CDATA[Ridwan Abdul Wahab]]>;
<![CDATA[Irhamuddin Mahmud]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (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.v24i1.54
<![CDATA[This study investigates the extent to which local wisdom predicts the multidimensional character development of elementary school students within a culturally grounded educational context. Despite increasing global emphasis on character education, empirical evidence remains limited regarding how culturally embedded values can be operationalized as measurable predictors of specific character outcomes. Addressing this gap, the study employs a quantitative cross-sectional design involving 300 students selected through stratified random sampling in Surakarta, Indonesia. Data were collected using psychometrically validated instruments measuring local wisdom and four character dimensions: religiosity, responsibility, tolerance, and environmental concern. Multiple regression analysis reveals that local wisdom significantly predicts all dimensions, with the strongest effect on religiosity (β = 0.55, R² = 0.30), followed by responsibility (β = 0.48, R² = 0.24), tolerance (β = 0.40, R² = 0.16), and environmental concern (β = 0.32, R² = 0.10). These findings demonstrate a systematic gradient in which culturally reinforced values are more effectively internalized than those requiring complex behavioral enactment. This study is among the first to empirically validate a multidimensional and culturally specific model that integrates local wisdom into a statistically robust framework of character development. The results extend existing theoretical perspectives by introducing cultural intensity and behavioral complexity as key mechanisms shaping value internalization and action. Practically, the study highlights the need to complement cultural integration with experiential and action-oriented pedagogies, particularly for behavior-driven character domains. Overall, the findings reposition local wisdom as a measurable and strategically significant foundation for designing contextually responsive and globally relevant character education systems.]]>
