Tujuan penelitian untuk menjelaskan pendidikan agama Islam dalam kaitannya dengan moderasi beragama. Metode penelitian dengan kualitatif deskripstif. Teknik pengumpulan data dengan studi dokumentasi. Pengolahan data: reduksi, penyajian data dan penarikan kesimpulan. Hasil penelitian: (1) pendidikan agama Islam: ilmu tentang ajaran agama Islam. (2) Moderasi beragama: sikap adil dan mengahrgai perbedaan agama. (3) Pendidikan agama Islam dan moderasi beragama: pembelajaran nilai Islam dalam keberagaman agama. (4) Bentuk pendidikan agama Islam dalam moderasi beragama: program pendidikan formal, kelompok diskusi, pelatihan pemimpin agama, media dan literatur agama moderat, dialog antaragama, kegiatan sosial dan kemanusiaan, layanan bimbingan agama. (5) Tantangan: pemahaman yang tidak tepat, polarisasi dan konflik, dan tantangan teknologi. Peluang: kebijakan pendidikan agama, dialog agama, kemitraan antar lembaga dan kampanye sosial. (6) Peran pendidikan agama Islam dalam moderasi beragama: Pemahaman yang Benar tentang Islam, Toleransi dan Penghargaan terhadap Perbedaan, Penekanan pada Nilai-nilai Kemanusiaan, Pencegahan Terhadap Ekstremisme, Pendidikan tentang Hak Asasi Manusia dan Kewarganegaraan.
The transformation of the pesantren curriculum is an important need in responding to global challenges and the development of science, particularly in efforts to overcome the dichotomy between religious knowledge and science. However, studies that specifically discuss the integration of religious knowledge and science in the context of pesantren curriculum transformation remain limited. This study aims to analyze the forms of integration between religious knowledge and science in the pesantren curriculum as an educational model that is relevant to contemporary developments and the improvement of educational quality. This study uses a qualitative approach with a library research method. Data were obtained through a review of books, scholarly articles, and relevant documents discussing knowledge integration and pesantren curriculum transformation, then analyzed using content analysis techniques to identify the concepts, challenges, and prospects for developing an integrative curriculum. The results of the review show that the integration of religious knowledge and science is a relevant paradigm for overcoming the dichotomy of knowledge while also serving as the basis for transforming the pesantren curriculum to be adaptive to the dynamics of contemporary education. This transformation can be realized through curriculum integration, the application of integrative learning methods, the development of interdisciplinary modules, and the strengthening of Islamic values in the use of technology. These findings reaffirm the role of pesantren as Islamic educational institutions that are adaptive, innovative, and capable of contributing to society without losing their Islamic identity. However, the implementation of an integrative curriculum still faces challenges in the form of limited human resources, facilities and infrastructure, teaching materials, and institutional cultural resistance. The conclusion of the study affirms that the integration of religious knowledge and science serves as an important foundation for producing a generation with strong character, broad insight, and the ability to compete at both national and international levels. The implications of this study provide conceptual contributions to the development of pesantren curricula as well as practical recommendations for pesantren administrators in designing Islamic education that is integrative, adaptive, and responsive to global challenges.
Family law is a critical site where Islamic legal traditions, state regulation, social practice, and international human-rights standards intersect. In Muslim-majority jurisdictions, tensions surrounding gender equality, marriage, polygamy, divorce, child marriage, custody, maintenance, and marital property raise a broader question of how legal reform can protect human dignity without treating Islamic law as inherently incompatible with contemporary rights. This article employs normative legal research using statutory, conceptual, comparative, and case-oriented approaches. It examines international human-rights instruments, Indonesian constitutional and statutory law, the Compilation of Islamic Law, and comparative reform experiences in Morocco, Tunisia, Malaysia, and India, supplemented by recent scholarship on Indonesia. The analysis finds that sustainable harmonization is best understood as dialogical normative translation rather than one-sided legal transplantation. Five mutually reinforcing pathways are emphasized: contextual ijtihad and maqāṣid al-sharīʿah reasoning; rights-based legislative reform; gender- and child-sensitive adjudication; comparative legal learning; and participatory accountability through civil society and international monitoring. The Indonesian experience demonstrates that formal legislative progress, including the 2019 marriage-law reform, may be weakened by implementation gaps, particularly through marriage dispensations and uneven judicial practice. The article therefore proposes a six-dimensional framework combining international human-rights benchmarks, contextual Islamic jurisprudence, legislative reform, judicial sensitivity, institutional implementation, and participatory legitimacy. This model seeks to reconcile religious legitimacy and universal rights while strengthening substantive family justice.
The relationship between Islamic law and national law in Indonesia cannot be adequately explained through a binary opposition between religious norms and state law. It is better understood as a continuing process of negotiation within a legally plural, constitutionally regulated, and socially diverse order. This article re-examines the prospects for harmonizing Islamic law and national law by integrating legal pluralism, maqāṣid al-sharī’ah, and theories of responsive and progressive law. Using normative legal research with statutory, conceptual, historical, and comparative approaches, the study examines constitutional provisions, legislation, selected judicial developments, and recent socio-legal scholarship on the incorporation of Islamic norms into Indonesian law. The analysis demonstrates that harmonization should not mean the formalization of Islamic law as a uniform state code, nor the marginalization of religious norms from national legal development. Rather, it should operate as a constitutional process of translating normatively legitimate Islamic values—especially justice, public benefit, equality, dignity, and protection of life, intellect, family, and property—into rules that are compatible with Pancasila, constitutional rights, and democratic lawmaking. The article further argues that effective harmonization requires simultaneous attention to legal substance, institutional structure, and legal culture. Recent developments in Aceh illustrate both the possibilities and limits of legal pluralism, particularly when regional Islamic regulations interact with national legislation and human-rights guarantees. The article proposes a dialogical and maqāṣid-oriented model of harmonization aimed at substantive justice rather than merely formal regulatory consistency.
Differences in how students interpret statistical information indicate that successful statistical literacy is determined not only by conceptual understanding but also by the characteristics of the intelligences they employ when interacting with data. This issue is particularly relevant in Quantum Synesthetic Learning supported by digital media, where data serve as the central focus of learning activities through multiple forms of representation. This study aimed to describe junior high school students' statistical literacy from the perspectives of logical-mathematical, visual-spatial, and interpersonal intelligences. A descriptive qualitative approach was employed involving 30 seventh-grade students from MTs Putra Putri Simo. Data were collected through a multiple intelligences questionnaire, a statistical literacy test, and semi-structured interviews. The findings revealed that students with logical-mathematical intelligence achieved a very high level of statistical literacy, characterized by systematic numerical reasoning in making decisions. Students with visual-spatial intelligence attained a high level by relying on pattern recognition and graphical representations, whereas students with interpersonal intelligence also demonstrated a high level by examining relationships among pieces of information before drawing conclusions. These findings suggest that different types of intelligence shape distinct pathways of statistical literacy, even when students participate in the same learning environment.
