The 7th Borneo Undergraduate Academic Forum (BUAF)

Monday-Thursday, 11-14, August 2023

Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
Analyze the Values of Islamic Education in Future Civilization

Syarif Hidayat1, Zaitun Qamariah2, Hesty Widiastuty3

IAIN Palangka Raya123, Indonesian123
Name.syarif.hidayat@gmail.com1, zaitun.qamariah@iain-palangkaraya.ac.id2,
hesty.widiastuty@iain-palangkaraya.ac.id3

Abstract:
Latar belakang studi ini di lakukan adalah untuk mengetahui nilai-nilai
edukasi keislaman untuk generasi mendatang. Semakin pesatnya
perkembangan zaman dan hal ini berdampak pada semua aspek kehidupan
untuk itulah nilai-nilai keislaman harus dipertahankan di generasi
mendatang agar menciptakan generasi yang paham akan pengetahuan umum
dan juga pengetahuan agama. Penelitian ini menggunakan metode penelitian
Library Research, metode ini dipilih dengan alasan karena peneliti dapat
dengan jelas menganalisis berbagai informasi konseptual serta data yang
diambil memungkinkan untuk mengacu kepada penelitian kualitatif maupun
kuantitatif dari penelitian yang telah dilakukan sebelumnya. Kesimpulan
yang didapat adalah dengan semakin berkembangnya suatu zaman maka
harus ada juga perubahan pada sistem pendidikan didalamnya dan salah satu
sistem yang mengaturnya tersebut adalah kurikulum. Dalam penelitian ini
fokus kurikulum yang akan dibahas adalah kurikulum PPRA (Profil Pelajar
Rahmatan Lil’alamin), kurikulum ini dipilih pada penelitian ini karena
kurikulum ini hanya berfokus pada nilai-nilai keislaman dan juga kurikulum
ini hanya diterapkan di sekolah-sekolah yang pada dasarnya berlandaskan
nilai-nilai keislaman.
Keywords: Nilai Keislaman, Perkembangan Zaman
Introduction
Education has a strong connection to globalization and cannot be relativized by it.
Indonesia must modernize its educational system in the age of globalization to produce
a thorough and adaptable education system that will enable graduates to successfully
integrate into a democratic global community. Therefore, education should be planned
so that kids can grow naturally and creatively in an environment that values freedom,
community, and responsibility1. Additionally, education must develop graduates who
can comprehend their community, including all of the potential success elements and
potential failure factors that might affect communal life. Education with a global
perspective can be developed as an alternative2.
In this day and age where technology and ideology are increasingly developing,
Islamic values must also be instilled so that future generations can balance scientific

1
Nurdyansyah Nurdyansyah and Moch. Bahak Udin By Arifin, “Integration of Islamic Values
in Elementary School” 125, no. Icigr 2017 (2018): 190–92, https://doi.org/10.2991/icigr-
17.2018.46.
2
Rusniati Rusniati, “Pendidikan Nasional Dan Tantangan Globalisasi,” Jurnal Ilmiah Didaktika
16, no. 1 (2015): 105.
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
knowledge and religious knowledge. For example, the high demands of modern life
which include increased materialism, consumerism, and hedonism have an impact on
people's propensities for violence and drug use. Due to these factors, we are unable to
reject or be a priori against all effects of globalization, such as those that conflict with
traditional culture, values, and religion on the grounds that they are a result of western
cultures and values. Instead, we should work to use globalization for the nation's social,
economic, political, and cultural growth through collaboration and the effective use of
information and communication technologies3. For this reason, it is important to
integrate Islamic knowledge which is instilled from an early age to the younger
generation in order to prevent them from doing bad things.
Islam demands that those who practice it live the principles of the Qur'an and the
Hadith. Take religious education, which aims to instill in teachers and students not just
information and skills but also a positive attitude and a sense of personal responsibility.
Islamic religious education goes beyond merely imparting doctrine and developing
devotional techniques among students. It goes beyond that. Priority is given to
developing pupils' personalities through spiritual instruction, nurturing moral and
mental development, and deft memorizing of religious doctrine and laws that are not
internalized and used in daily life. Also, the foundation for leading a life in accordance
with the Qur'an and Hadith is Islamic education. Religion is an aid and a way of life that
leads to safety, but science is a microscope or telescope that can clarify the power of eye
observation4.
Based on previous research conducted by Nurdyansyah, 2018. Under the title
“Integration of Islamic Values in Elementary School”. This research is focused to
produce a new text book which give a comprehension to the students that the general
science and religion is holistic. It is using Brog and Gall model to determine the success
of product development of integration Islamic value of social science in elementary
school. It is measured by validity level and effectiveness. The validity level is measured
by the result of expert validation and the effectiveness measured by response of the
students, process of learning and students learning complete in classical. The result
shows the implementation of integration Islamic value and social value able to improve
the students understanding, on the other hand, we can get the same result if we apply to
the students or school that does not has good understanding of Islam. This research used
Research and Development (R&D) Brog and Gall model as research method. Lastly,
this research findings shows that the integration of the Islamic value in social science at
the preliminary field testing shows the percentage 90% accomplishment in good
coalification, in the main field testing found the level percentage of students
understanding of material contain in social science which integrate with Islamic value
book is 91,66% in very good qualification, and the operational field testing gain 87,05%
which shows the students understanding in the learning process at teaching learning of
3
Ahmed Mohamed Ameen, Moataz Fathi Ahmed, and Meral Ahmed Abd Hafez, “The Impact
of Management Accounting and How It Can Be Implemented into the Organizational
Culture,” Dutch Journal of Finance and Management 2, no. 1 (2018): 1–9,
https://doi.org/10.20897/djfm/91582.
4
Eniwati Khaidir and Fitriah M. Suud, “Islamic Education in Developing Students ’ Characters
At As-Shofa Islamic High School ,” International Journal of Islamic Educational Psychology 1,
no. 1 (2020): 50–63, https://journal.umy.ac.id/index.php/ijiep/article/download/8518/5356.
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
social science which integrated with Islamic value include in good category.
This research is important to do because only a few recent studies have discussed
the importance of Islamic integration in modern times, especially for the next generation
of young people, in which times are growing and developing, things that conflict with
Islamic values or even threaten Islamic values themselves, none other than are the
young generation who will continue the struggle for Islamic values in the future.
Method
This study used library research as method. Library research is the result of
analyzing various conceptual information as well as qualitative and quantitative data
from various scientific articles that previously published5. Additionally, without library
research we cannot comprehend the hottest issues or how a theory is investigated, thus
this kind of approach is crucial to employ6. According to (Chris Hart, 2018) said that
“using libraries to conduct research is a component of academic growth, the direction of
this study’s execution is (1) to locate and understand the phenomenon or issue (2) to
develop concepts (3) and to draw a conclusion (4)” 7. The data collection technique of
this study was taken from several references, including articles, journals, and document
about Integration of Islamic Values and some related sources. Moreover, the method
used in this study literature that serves as a guide in studying a research problem.
Result and Discussion
Islamic education is, in its most basic sense, the deliberate effort to spread,
internalize, and embody Islamic values through teaching-guided learning activities. In
terms of epistemology, Halstead talked about the purpose of education is set out by
revealed religion, hence it has an objective nature and is unaffected by personal opinion
or experience. It follows that the curriculum should be created in conformity with how
Islam views knowledge and people in general, particularly in terms of their spiritual
character. As we shall see shortly, such an approach also has significant instructional
ramifications8.
According to philosopy, the fundamental elements of Islamic education were three
connected things: Tarbiya, which derives from the Arabic root raba (to grow, increase),
refers to the process of nurturing and guiding the child to a state of completion or
maturity. Ta'dib, which derives from the root aduba (to be refined, disciplined, and
cultured), refers to the process of character development and learning a firm foundation
for moral and social behavior within the community and society at large. It entails
learning about and embracing the most basic social ideals, such as fairness, and c) The
5
Achmad Nasihi and Tri Asihati Ratna Hapsari, “Monitoring Dan Evaluasi Kebijakan
Pendidikan,” Indonesian Journal of Teaching and Learning (INTEL) 1, no. 1 (2022): 77–88,
https://journals.eduped.org/index.php/intel/article/view/112.
6
Y Supriani et al., “The Process of Curriculum Innovation: Dimensions, Models, Stages, and
Affecting Factors,” E-Journal.Ikhac.Ac.Id 5, no. 2 (2022): 485–500, https://www.e-
journal.ikhac.ac.id/index.php/NAZHRUNA/article/view/2235.
7
Chris Hart, “Doing a Literature Review: Releasing the Releasing Imagination (2nd Ed),” 2018.
8
A M Rosyad, “The Integration of Islamic Education and Multicultural Education in
Indonesia,” Al-Afkar, Journal For Islamic Studies 3, no. 1 (2020): 164–81,
https://al-afkar.com/index.php/Afkar_Journal/article/view/87.
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
third term, ta'lim, refers to the giving and receiving of information and is derived from
the root 'alima (to know, be informed, perceive, and discern).
The three relationships that make up a person's religious character are those
between them and God, other people, and the universe (or environment). Love-filled
conduct and the preservation of God's creation's integrity are examples of how character
religion adds value. Religious sub-values include a number of standards, including love
of peace, tolerance, respect for differences in religion and belief, steadfastness, self-
confidence, cooperation between religions and beliefs, strong determination, self-
confidence, cooperation among followers of a particular religion and their belief,
opposition to bullying and violence, friendship, sincerity, not imposing one's will,
loving circumstances, and defense of a low-level and marginalized society9.
The development and promotion of moral character is the goal of teaching Islamic
education. Islamic education research has shown that instilling moral behavior is a
crucial element in promoting the complete, balanced, and integrated development of
each person's potential, which includes the mental, spiritual, and physical aspect 10.
There is a method involved in determining a person's moral and excellent character
level. Teaching and learning can facilitate this process. Learning only occurs when the
teacher views the students as partners and is willing to build on what they already know
and believe.
Also, in order to achieve human perfection, it is also important to focus on
developing one's moral character and intellectual capacity. This is done by combining
one's spiritual awareness with their knowledge ability11. The curriculum design must be
tailored to the objective and vision as planned in the stakeholder decision-making within
the guidance of the educational council with reference to the Islamic education
guidelines in order to convey the information related to developing the human capacity
for such balance. The condition of teaching and learning performance, along with
professional skills and knowledge ability, as expressed in the context of competent and
technical point of view, should be taken into consideration when planning management
with regard to goal orientation. Maintaining spiritual abilities and religious knowledge
might be conveyed as the driving force behind the normal path in the teaching and
learning purpose as mentioned in Islamic education in order to maximize their
performance. The theoretical level needs to be taken into consideration in particular
when creating a model standard for human excellence that includes moral and spiritual
attributes. The significance of developing the aspects of individual and social capacity
balancing was incorporated to expand the intellectual performance in supporting the
practical stage in social interaction through maintaining the goal specified in the

9
Akhsanul Fuadi and Suyatno Suyatno, “Integration of Nationalistic and Religious Values in
Islamic Education: Study in Integrated Islamic School,” Randwick International of Social
Science Journal 1, no. 3 (2020): 555–70, https://doi.org/10.47175/rissj.v1i3.108.
10
Abas Asyafah, “Research Based Instruction in the Teaching of Islamic Education,”
SpringerPlus 3, no. 1 (2014): 1–5, https://doi.org/10.1186/2193-1801-3-755.
11
Miftachul Huda et al., “Strengthening Divine Values for Self-Regulation in Religiosity:
Insights from Tawakkul (Trust in God),” International Journal of Ethics and Systems , 2019,
https://doi.org/10.1108/ijoes-02-2018-0025.
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
curriculum design12.
Islamic education has the challenge of fostering religious patterns based on
inclusivism, pluralism, and multiculturalism in the educational setting until the end of
society life generates religious understanding that is tolerant, inclusive, and
multicultural. It is significant for developing the religious paradigm through anchoring
consciousness. To bring Islamic education into a paradigm that is tolerant and inclusive,
all of this must be done13.
The focus of education has also shifted from teacher-centered learning to student-
centered learning in this century. The Muslim Ummah must be capable of thought and
learning in order to achieve this. In order to meet the problems of our contemporary day,
it is expected that the graduating class of this productive generation would have quality,
excellent competence, good character, and a priority for heavenly values. In order for
each and every ummah to be able to engage in independent contextual learning
activities as a part of their own personal growth as well as the growth of the ummah.
Despite the fact that it was only partially developed, it may still be overlapped with
other approaches to multiliteracies pedagogy optimization. At least, education keeps up
with global civilization's advancement, which emphasizes behavioral transformation14.
So, we are aware of how significant education is. It is anticipated that education
will be able to boost national progress, maintain culture, and improve human welfare.
There are indicators in education that make it easier to administer education for kids.
The curriculum is the name of these indicators 15. In addition, the curriculum is reviewed
on a regular basis in light of societal demands, scientific and technological
advancements, and graduate skill levels. Reforming the curriculum is therefore
necessary. In actuality, the education sector is no longer included in the present
curriculum due to the quick development of technology.
For this reason, the world of education needs reform and the reference for the
reform is a change in a curriculum. In Indonesia, the curriculum has changed from the
2013 curriculum to an independent learning curriculum which includes the P5 teaching
module (Pancasila Student Profile). In accordance with the Pancasila student profile,
which is created in accordance with graduate competency standards, the project to
strengthen the profile of Pancasila students is a project-based co-curricular activity that
is governed by Minister of Education and Culture Decree No. 262/M/2022 16. Six
12
Miftachul Huda et al., “Empowering Learning Ethics Culture in Islamic Education,” 2019,
244–67, https://doi.org/10.4018/978-1-5225-8528-2.ch013.
13
Andik Wahyun Muqoyyidin, “Membangun Kesadaran Inklusifmultikultural Untuk
Deradikalisasi Pendidikan Islam,” Jurnal Pendidikan Islam 2, no. 1 (1970): 131,
https://doi.org/10.14421/jpi.2013.21.131-151.
14
Badrah Uyuni and Mohammad Adnan, “The Challenge of Islamic Education in 21st
Century,” SALAM: Jurnal Sosial Dan Budaya Syar-I 7, no. 11 (2020): 1101–20,
https://doi.org/10.15408/sjsbs.v7i12.18291.
15
Nahdiah Nur Faizah et al., “Analisis Implementasi Proyek Penguatan Profil Pelajar Pancasila
Dan Profil Pelajar Rahmatan Lil`alamin Pada Kma No. 347 Tahun 2022,” Jurnal Pendidikan
Guru MI 4, no. 347 (2023).
16
H.B.A Jayawardana et al., “Analisis Implementasi Kurikulum Merdeka Pada Fase Fondasi,”
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
characteristics define Pancasila pupils, including faith, awe of God Almighty, and noble
character; global variety; independence; teamwork; critical thinking; and creativity. In
place of the absorption of character education principles in the previous curriculum, this
effort to strengthen the Pancasila student profile (P5) has been implemented17.
The P5 project was included in the madrasah's rahmatan lil'alamin (P5 PPRA)
student profile. P5 PPRA is project-based learning that aims to shape students to have a
mindset, attitude, and behavior that reflects the universal noble values of Pancasila and
upholds tolerance for the sake of unity, integrity, and world peace, according to the
guidelines released by the KSKK Directorate of the Ministry of Religion18.
This PPRA pertains to the National Medium-Term Development Plan (RPJMN)
for the Ministry of Religion for the years 2020 to 2024. The government expressly
promotes religious moderation values in the RPJMN in an effort to strengthen
Indonesia's status as a multiethnic and multicultural country. The Ministry of Religion
actively promotes and shouts out the virtues of religious moderation. In order to
strengthen Indonesia's position as a multicultural country with a diversity of culture,
language, religion, society, and political ideologies. The Ministry of Religion
implements the values of religious moderation throughout all of its educational
institutions, notably by including them in all madrasah levels' curriculum.
A learning initiative that implements religious moderation values in madrasas is
strengthening the student profile of Pancasila rahmatan lil alamin. Given that the
research by Lessy & Rohman revealed the unique traits of some secondary school kids,
this issue becomes extremely essential19. The research findings serve as a collective
warning that the principles of tolerance, moderation, and mutual regard for one another
are in danger of declining among adolescents even though they were not discovered at
madrasah institutions. The importance of teaching religious moderation must therefore
be understood by madrasa educators, who can do so by utilizing the P5 PPRA initiative.
The P5 PPRA project in madrasas must be the main strategy in mainstreaming the
values of religious moderation. This is because the need for moderate religious
narratives is not only a need for society in general, but also a personal and institutional
need that can be started from Islamic educational institutions, such as madrasas.
Characteristics that must be built by madrasas should start from revitalizing the
curriculum which is supported by rational epistemology as basic reasoning in
understanding religious texts and exploring religious phenomena so as to avoid
radicalism and blind fanaticism20. So that the output of students produced can have the

JECIE (Journal of Early Childhood and Inclusive Education) 6, no. 1 (2022): 8–15,
https://doi.org/10.31537/jecie.v6i1.710.
17
Jayawardana et al.
18
Arif Wicaksana and Tahar Rachman, “済無 No Title No Title No Title,” Angewandte Chemie
International Edition, 6(11), 951–952. 3, no. 1 (2018): 10–27,
https://medium.com/@arifwicaksanaa/pengertian-use-case-a7e576e1b6bf.
19
Zulkipli Lessy and Miftahur Rohman, “Muslim Millennial Youths Infusing Religious
Moderation: A Case Study Approach to Investigate Their Attitude,” Dialogia 20, no. 1 (2022):
1–27, https://doi.org/10.21154/dialogia.v20i1.3791.
20
Senata Adi Prasetia et al., “EPISTEMIC RATIONALITY IN ISLAMIC EDUCATION: The
 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
characteristics of moderate Muslim humans who respect and understand each other,
learn to live in differences, trust each other and promote open thinking, appreciation and
interdependence, as well as non-violent conflict resolution and reconciliation.
The implementation of P5 PPRA requires the character of educators who are
humanist-multiculturalist21. The P5 PPRA strengthening projects must be selected based
on the consideration that the project is capable of fostering humanist-multiculturalist
attitudes and character of students. In this case, madrasahs can choose project themes in
accordance with the guidelines issued by the Directorate of KSKK Madrasahs. One of
the themes in the guide is “we are all brothers and sisters”. This theme is the right step
to carry out the P5 PPRA project related to ethnic, cultural and religious diversity in
Indonesian society. This theme aims to invite participants to be able to respect others, be
able to adapt and interact with peers, want to share and work together, and respect
differences.
Conclusion
Spreading Islamic values through supervised learning activities is the core of
Islamic education. Halstead contends that revealed religion defines the aim of
education, resulting in a curriculum that is objective and consistent with Islamic
viewpoints. Islamic education places a strong emphasis on developing moral character
through ta'lim (knowledge sharing), ta'dib (character development), and tarbiya
(maturity). Religion fosters values like peace, tolerance, and collaboration through
involving oneself in relationships with God, other people, and the universe. Islamic
education places a strong emphasis on moral character development, which is
accomplished by using a partnership-based strategy and fusing knowledge with spiritual
awareness. Islamic laws and educational bodies are crucial for developing a balanced
curriculum. The objective is to produce intelligent, morally superior people. Promoting
inclusivity, pluralism, and multiculturalism in religious education is a difficulty, though.
Islamic education must change as the focus of education changes to the student. To stay
up with societal expectations and technological advancements, curriculum revision is
necessary. In Indonesia, the educational system changed to stress virtues like
cooperation and tolerance. P5 PPRA, a project-based methodology, promotes global
ideals and religious moderation in madrasas. To successfully execute these efforts,
educators must uphold humanist-multiculturalist beliefs.
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 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
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https://journal.umy.ac.id/index.php/ijiep/article/download/8518/5356.
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 The 7th Borneo Undergraduate Academic Forum (BUAF)
Monday-Thursday, 11-14, August 2023
Institut Agama Islam Negeri Palangka Raya, Indonesia
ISBN:
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no. 1 (2018): 21. https://doi.org/10.24042/atjpi.v9i1.2603.
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