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[Internalisasi Nilai-Nilai Pendidikan Profetik Dalam Transformasi Kurikulum Program Unggulan Akademik Di Madrasah Aliyah ]]>
<![CDATA[Intan Umi Khofifah]]>;
<![CDATA[Moh. Roqib]]>;
<![CDATA[Rohmat Ilham Romadhon]]>;
<![CDATA[irkham auladi]]>
<![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.v24i2.66
<![CDATA[Perkembangan pendidikan di era digital menghadirkan tantangan serius terhadap pembentukan karakter peserta didik, terutama di tengah meningkatnya orientasi akademik yang kompetitif dan melemahnya nilai moral dalam lingkungan pendidikan. Kondisi tersebut mendorong pentingnya penguatan pendidikan profetik sebagai pendekatan integratif yang menghubungkan dimensi spiritual, sosial, dan intelektual dalam sistem pendidikan madrasah. Penelitian ini bertujuan untuk mendeskripsikan dan menganalisis proses internalisasi nilai-nilai pendidikan profetik dalam program unggulan akademik di madrasah aliyah serta mengungkap implikasinya terhadap pembentukan karakter peserta didik. Penelitian menggunakan pendekatan kualitatif dengan jenis studi kasus di salah satu Madrasah Aliyah Negeri yang memiliki program unggulan akademik berbasis penguatan karakter. Data dikumpulkan melalui wawancara mendalam, observasi partisipatif, dan studi dokumentasi yang melibatkan kepala madrasah, guru, pembina program, dan peserta didik. Analisis data dilakukan secara interaktif melalui kondensasi data, penyajian data, dan penarikan kesimpulan dengan uji keabsahan menggunakan triangulasi sumber, teknik, dan waktu. Hasil penelitian menunjukkan bahwa internalisasi nilai profetik dilakukan melalui integrasi nilai transendensi, humanisasi, dan liberasi dalam visi-misi madrasah, kurikulum, pembiasaan religius, keteladanan guru, dan budaya akademik berbasis karakter. Internalisasi tersebut berkontribusi terhadap terbentuknya karakter religius, disiplin, jujur, bertanggung jawab, dan kolaboratif pada peserta didik. Namun, implementasi nilai profetik masih menghadapi tantangan berupa pengaruh budaya digital, tekanan akademik, dan belum optimalnya evaluasi karakter. Penelitian ini menegaskan bahwa pendidikan profetik dapat menjadi paradigma strategis dalam pengembangan program unggulan akademik yang integratif dan berorientasi pada pembentukan karakter peserta didik secara holistik.]]>
<![CDATA[The Influence of Discovery Learning Strategy on Learning Engagement and Knowledge Construction in Asynchronous Online Learning ]]>
<![CDATA[Abuddar]]>;
<![CDATA[Chusnul Muali]]>
<![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.v24i2.67
<![CDATA[Asynchronous online learning offers flexibility in time and pace; however, it is frequently associated with low student engagement and superficial knowledge construction. This study aims to examine the effect of discovery learning strategies on students’ learning engagement and knowledge construction in an asynchronous learning environment. A quantitative quasi-experimental design with a posttest-only control group was employed, involving 64 tenth-grade students of SMA Nurul Jadid, divided into an experimental group (n = 32) and a control group (n = 32). The experimental group engaged with Moodle-based modules structured according to discovery learning stages, while the control group used conventional expository modules over four learning sessions on the topic of prayer. Data were collected using an adapted Student Engagement Scale (Cronbach’s alpha = 0.87) and an analytical rubric to assess knowledge construction (inter-rater reliability = 0.85). Multivariate analysis (MANOVA) revealed a significant difference between the groups (Pillai’s Trace = 0.520; F(2, 61) = 33.006; p < 0.001). Univariate results indicated that the experimental group achieved higher learning engagement (M = 82.45, SD = 6.12) than the control group (M = 70.10, SD = 7.45), F(1, 62) = 52.505; p < 0.001, and demonstrated superior knowledge construction (M = 85.20, SD = 5.89) compared to the control group (M = 72.35, SD = 8.10), F(1, 62) = 52.680; p < 0.001. These findings conclude that discovery learning is an effective instructional strategy for enhancing engagement and fostering deeper, more meaningful knowledge construction in asynchronous online learning environments.]]>
<![CDATA[The Influence of Flipped Based Learning on Students' Social Thinking Skills at Muhammadiyah Schools ]]>
<![CDATA[Samsul Huda]]>;
<![CDATA[Chusnul Muali]]>
<![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.v24i1.68
<![CDATA[The increasing emphasis on 21st-century competencies has highlighted the critical need for instructional approaches that extend beyond cognitive achievement to include the development of students’ social thinking skills. Despite this demand, conventional teacher-centered practices continue to restrict meaningful interaction, limiting students’ ability to develop essential social competencies. This study investigates the effect of flipped-based learning on students’ social thinking skills in elementary education. A quasi-experimental design with a pretest–posttest non-equivalent control group was employed, involving 64 sixth-grade students divided into experimental and control groups. Data were collected using a validated Likert-scale questionnaire and scenario-based tasks measuring five dimensions: social awareness, cooperation, empathy, interpersonal communication, and social problem-solving. The data were analyzed using Multivariate Analysis of Covariance, followed by univariate ANCOVA and paired t-tests. The results indicate a statistically significant and substantial effect of flipped-based learning across all dimensions of social thinking skills (Wilks’ Lambda = 0.154, p < 0.001). The experimental group demonstrated a markedly higher improvement (14.38%) compared to the control group (4.92%), with large effect sizes observed in cooperation, interpersonal communication, and social problem-solving. These findings suggest that flipped-based learning fosters an interactive learning environment that enhances students’ social reasoning and collaborative capacities. This study contributes theoretically by extending flipped learning research into the social domain and integrating social constructivist and social cognitive perspectives. Practically, it provides a robust framework for designing student-centered learning environments that support holistic development. Overall, flipped-based learning is positioned as a transformative pedagogical model for advancing social thinking skills in contemporary education.]]>
<![CDATA[Women, Illegal Online Loans, and the Myth of Irrationality: Debunking Structural Claims on Women's Financial Vulnerability through Feminist Vulnerability Theory ]]>
<![CDATA[Hastanti Widy Nugroho]]>
<![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.v24i2.69
<![CDATA[The rapid expansion of digital financial services has increased access to credit but has also intensified the risks associated with illegal online lending, particularly among women in Indonesia. This study aims to critically examine the dominant narrative that attributes women’s vulnerability to irrationality and low financial literacy by analyzing the paradox between financial literacy levels and victimization rates. Using a qualitative design grounded in feminist philosophical analysis, this study integrates critical secondary data analysis and a systematic literature review from national and international sources published between 2021 and 2026. The findings reveal a significant empirical contradiction in which women demonstrate comparable or higher financial literacy than men, yet consistently constitute the majority of victims of illegal online loans. This indicates that vulnerability is not primarily driven by individual factors but by structural conditions, including limited access to formal credit, wage inequality, unpaid care burdens, and the presence of predatory lending systems characterized by excessive interest rates and exploitative practices. Furthermore, weak regulatory frameworks and institutional failures exacerbate these vulnerabilities. Drawing on Feminist Vulnerability Theory and feminist political economy, this study concludes that women’s financial decisions should be understood as rational responses to structurally constrained conditions rather than as indicators of individual deficiency. The study contributes to a paradigm shift from individualistic explanations toward structural analysis and highlights the need for comprehensive policy reforms, including gender-responsive financial systems, stronger consumer protection, and recognition of unpaid care work in economic structures.]]>
<![CDATA[Eco-Theology Based Islamic Boarding School: Green Islamic Boarding School Education Transformation Strategy and Sustainable Infrastructure Towards Zero-Waste Boarding School at Nurul Jadid Paiton Probolinggo Islamic Boarding School ]]>
<![CDATA[Rifa'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.v24i2.71
<![CDATA[The integration of environmental sustainability into faith-based education remains a critical yet underdeveloped area in global educational discourse, particularly in contexts where religious values hold strong influence over learners’ worldviews and behaviors. Despite the presence of ecological principles in Islamic teachings, their implementation within formal educational systems is often fragmented and insufficiently translated into structured pedagogical practices. This study aims to examine how eco-theological principles can be systematically operationalized through a Green Islamic Boarding School model at Nurul Jadid, Indonesia, by integrating curriculum, pedagogy, institutional culture, and sustainable infrastructure. Using a qualitative case study approach, data were collected through observations, in-depth interviews, and document analysis, focusing on key initiatives such as ecological project-based learning, the Clean Pesantren program, greening activities, and the Integrated Waste Management Installation (IPST). The findings reveal that eco-theological values become significantly more effective when enacted through experiential learning, institutional routines, and system-based environmental practices that reinforce students’ ecological awareness and behavior. The integration of religious concepts such as khalīfah fī al-arḍ and amanah provides a strong moral and spiritual foundation that enhances the sustainability of behavioral change. This study offers a novel contribution by conceptualizing and operationalizing an Eco-Theological Transformative Education Model that integrates ethical, pedagogical, and structural dimensions into a unified framework. The findings extend existing sustainability education theories by demonstrating how faith-based institutions can function as transformative agents in addressing environmental challenges. Therefore, this research provides important theoretical and practical implications for the development of contextually grounded sustainability education in faith-based institutions worldwide. ]]>
<![CDATA[Strategies Of Akidah Akhlak Teachers in Preventing Bullying Behavior Against Students at Madrasah Tsanawiyah Soleh Al-Mubarok, Tanjung Jabung Barat ]]>
<![CDATA[Riska Ameliya]]>;
<![CDATA[Khoirul Anwar]]>
<![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.v24i2.72
<![CDATA[The persistence of bullying in educational settings reflects a critical disjunction between formal moral instruction and students’ lived social practices, a challenge increasingly recognized across global education systems. This study aims to investigate the structural patterns of bullying behavior and to analyze the preventive strategies employed by Akidah Akhlak teachers within an Islamic junior secondary school context. A qualitative case study design was employed, involving one principal, two teachers, and twelve students selected through purposive sampling, with data collected via semi-structured interviews, participatory observation, and document analysis, and analyzed using triangulation and thematic analysis to ensure analytical rigor. The findings reveal that bullying is socially reproduced through normalized peer interactions, with verbal aggression emerging as the most dominant and persistent form. The study identifies an integrated set of teacher strategies, including moral exemplification, contextual Quranic value internalization, restorative discipline, and collaborative learning, which collectively function as a preventive system fostering moral awareness, emotional regulation, and prosocial behavior. However, the effectiveness of these strategies is constrained by external influences, particularly family environment and digital media exposure, which introduce competing value systems beyond the school context. This study offers a novel contribution by advancing an integrated Islamic-based framework that bridges moral pedagogy with socio-emotional and contextual dimensions of student interaction, thereby moving beyond fragmented approaches to bullying prevention. Positioned within the global educational discourse, the proposed framework provides a comprehensive and context-sensitive model for addressing complex social challenges, while offering practical insights for educators and policymakers in designing sustainable anti-bullying interventions across diverse educational settings. ]]>
<![CDATA[Integrasi moderat agama dan sains; Jalan tengah Mehdi Golshani antara mazhab islamis dan instrumentalis ]]>
<![CDATA[Ach. Maimun]]>;
<![CDATA[Paisun]]>;
<![CDATA[Ach. Khatib]]>
<![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.v24i1.73
<![CDATA[Relasi antara agama dan sains dalam pemikiran Islam kontemporer masih diwarnai oleh ketegangan antara pendekatan integratif dan pendekatan yang menekankan netralitas sains. Polarisasi ini memunculkan kebutuhan akan kerangka konseptual yang mampu menjembatani kedua posisi tersebut secara proporsional. Penelitian ini bertujuan untuk menganalisis konstruksi sains Islam menurut Mehdi Golshani serta mengkaji posisi moderatnya di antara mazhab Islamis dan instrumentalis. Penelitian menggunakan pendekatan kualitatif dengan desain studi kepustakaan yang dianalisis secara filosofis-komparatif melalui kerangka multidimensi sains. Data diperoleh dari karya-karya utama Golshani dan literatur relevan dalam bidang filsafat ilmu dan sains Islam, kemudian dianalisis melalui proses reduksi, kategorisasi, dan interpretasi tematik. Hasil penelitian menunjukkan bahwa sains Islam menurut Golshani merupakan sains yang mengintegrasikan nilai-nilai Islam secara selektif pada dimensi metafisika, aspek epistemologis tertentu, teore fundamental, serta orientasi teoretis dan praktis sains. Sementara itu, pada dimensi metodologis dan teore deskriptif, sains tetap bersifat universal dan objektif sehingga tidak memerlukan intervensi nilai agama. Temuan ini menegaskan bahwa Golshani menolak dua posisi ekstrem, yaitu islamisasi total sains dan klaim netralitas absolut sains, dengan menawarkan pendekatan integrasi moderat yang bersifat dialogis dan kontekstual. Penelitian ini berkontribusi secara teoretis dalam pengembangan filsafat ilmu Islam melalui model integrasi berbasis dimensi sains, serta secara praktis memberikan dasar konseptual bagi pengembangan kurikulum dan kebijakan pendidikan yang mengintegrasikan agama dan sains secara lebih substantif.]]>
<![CDATA[Protecting life: Qur’anic interpretation in kma no. 91/2025 and pesantren child care ]]>
<![CDATA[Abdul Wahid]]>;
<![CDATA[Fairus Tamamah]]>;
<![CDATA[Zayyana Hariva]]>;
<![CDATA[Dwi Ratnasari]]>
<![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.v24i1.74
<![CDATA[The protection of children in faith-based educational institutions has become an increasingly urgent concern in global safeguarding discourse, particularly in contexts where religious authority strongly shapes institutional norms and practices. This study critically investigates the integration of the Qur’anic principle of ḥifẓ al-nafs (protection of life) within the framework of the Ministry of Religious Affairs Decree (KMA) No. 91/2025 and its implications for strengthening child protection in pesantren. Employing a qualitative normative–interpretive design, the study integrates thematic Qur’anic exegesis with systematic policy analysis through a structured analytical matrix that maps ethical constructs onto policy components. The findings demonstrate that ḥifẓ al-nafs constitutes a multidimensional safeguarding paradigm encompassing the sanctity of life, prevention of harm, preservation of dignity, ethical responsibility, and institutional accountability, all of which are substantively reflected in the structural design of KMA No. 91/2025. However, the study identifies a critical gap in the absence of explicit theological articulation within the policy, which constrains its normative resonance and limits deep institutional internalization. This study is among the first to operationalize maqāṣid al-sharī‘ah as a dynamic analytical framework for evaluating contemporary policy, thereby bridging the divide between Islamic ethical theory and modern governance. The findings further suggest that effective safeguarding in pesantren requires not only regulatory alignment but also the integration of Qur’anic ethical narratives to foster ethical internalization beyond procedural compliance. Ultimately, this study redefines faith-based child protection by proposing a value-driven policy model that is both culturally embedded and globally relevant, offering a new paradigm for safeguarding in religious educational systems.]]>
<![CDATA[Digital Philanthropy: Ethical Dilemmas and the Transition to Digital Society in Jember Regency ]]>
<![CDATA[Khoirul Anam]]>;
<![CDATA[Zaenal Abidin]]>
<![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.v24i2.75
<![CDATA[The accelerating transition toward digital society has profoundly transformed the governance architecture of contemporary philanthropy, particularly within Islamic charitable institutions increasingly dependent on platform-based systems for fundraising, communication, and public accountability. In Indonesia, the digitalization of Zakat, Infak, and Sedekah (ZIS) institutions has expanded fundraising accessibility, strengthened donor participation, and enhanced operational efficiency through the integration of crowdfunding platforms, social media campaigns, QR-code payments, mobile banking, and real-time reporting systems. However, despite the growing institutional adoption of digital philanthropy, existing scholarship continues to emphasize technological optimization and fundraising effectiveness while providing limited critical attention to the ethical contradictions emerging within digitally mediated philanthropic governance. This study critically examines the ethical dilemmas surrounding digital philanthropy practices in ZIS institutions in Jember Regency during the transition toward a digital society. Employing a qualitative multiple-case study design grounded in an interpretivist paradigm, data were collected through semi-structured interviews, non-participant observations, and institutional documentation involving 21 participants consisting of institutional managers, donors, and beneficiaries. The data were analyzed using reflexive thematic analysis supported by NVivo 14 software. The findings reveal that digital philanthropy significantly strengthens bureaucratic efficiency, real-time accountability, participatory donor engagement, and geographical distribution capacity. Nevertheless, the study simultaneously identifies persistent ethical tensions related to donor data confidentiality, platform dependency, transparency of ujrah, informational asymmetry, and the commodification of poverty within emotionally driven digital fundraising campaigns. The study argues that digital philanthropy should not be understood merely as a technological fundraising innovation, but as a contested socio-technical and moral governance system where institutional legitimacy, algorithmic visibility, ethical accountability, and public trust continuously intersect and conflict. The findings contribute theoretically by extending discussions on techno-moral legitimacy and platformized philanthropy within Islamic charitable governance while offering practical insights for developing ethically sustainable and socially responsible digital philanthropic ecosystems.]]>
<![CDATA[Beyond Income: Religiosity as a Driver of Waqf Intention among Muslim Millennials and Generation Z ]]>
<![CDATA[Nuradi]]>;
<![CDATA[Hendri Tanjung]]>;
<![CDATA[Nurul Huda]]>;
<![CDATA[Trisiladi Supriyanto]]>
<![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.v24i2.76
<![CDATA[Waqf has emerged as an increasingly important instrument within Islamic social finance due to its potential to promote sustainable social welfare and support long-term socio-economic development. Despite the growing innovation in waqf management and digital philanthropic platforms, participation among Millennials and Generation Z remains relatively limited. This study aims to examine the influence of religiosity on waqf intention and to investigate whether income moderates this relationship among Muslim Millennials and Generation Z in Indonesia. A quantitative cross-sectional survey design was employed, involving 280 valid respondents selected through convenience sampling. Data were collected using a structured questionnaire and analyzed using Partial Least Squares Structural Equation Modeling (PLS-SEM) with SmartPLS 4. The results indicate that religiosity has a strong and significant positive effect on waqf intention (β = 0.854, p < .001), confirming that religious commitment is a major driver of Islamic philanthropic behavior among younger Muslims. In contrast, income has no significant direct effect on waqf intention (β = −0.025, p = .435) and does not moderate the relationship between religiosity and waqf intention (β = −0.018, p = .554). The structural model demonstrates substantial explanatory power, accounting for 72.9% of the variance in waqf intention (R² = .729). These findings suggest that waqf intention among Millennials and Generation Z is primarily shaped by internalized religious values rather than economic capacity. The study contributes to the literature on Islamic social finance by highlighting religiosity as an independent motivational driver and provides practical insights for waqf institutions to develop value-based engagement strategies tailored to younger generations.]]>
