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Volume 9 , Number 1, May 2025 

 ISSN : 2579-8383 (Print) ISSN : 2579-8405 (Online) 

zzzzzz z 

  

The Implementation of Islamic Religious Education (PAI) in 

Shaping the Profile of Rahmatan lil Alamin Students in a 

Madrasah 

 
Khoirul Muthrofin1, Hepi Ikmal2, Winarto Eka Wahyudi3 

Universitas Islam Lamongan123 

khoirulmuthrofin@gmail.com1; hepiikmal@unisla.ac.id2; ekawahyudi1926@unisla.ac.id3  

 

Accepted: 
Jan 28th 2025 

Reviewed: 
March 18th 2025 

Published: 
May 30th 2025 

 

Abstract: Religious Education plays a crucial role in shaping the personality of students. An 

ideal Islamic Religious Education (PAI) should not merely focus on the transmission of 

religious knowledge but also encompass learning to practice the acquired religious knowledge 

and instilling Islamic values (value transfer) that align with the concept of "Rahmatan lil Alamin." 

Within this context, the researcher becomes interested in investigating the implementation of 

PAI instruction in molding the profile of "Rahmatan lil Alamin" students in a madrasah. This 

study aims to elucidate and interpret the implementation of PAI instruction in shaping the 

profile of "Rahmatan lil Alamin" students in a madrasah. The research follows a normative 

approach and includes literature review and descriptive-narrative analysis as research stages. 

The researcher employs conceptual and legal approaches, utilizing library research methods. 

The researcher serves as the primary instrument as a planner, executor, data collector, analyst, 

and reporter of research findings. The research findings illustrate the significant role of PAI 

instruction as a platform for shaping and reinforcing the profile of "Rahmatan lil Alamin" 

students. Profile reinforcement can be implemented through intracurricular-integrated, co-

curricular, and extracurricular teaching strategies. Furthermore, the study outlines the pivotal 

role of teachers in project-based learning selection. In this regard, teachers act as project 

planners, facilitators, student mentors, resource persons, supervisors or consultants, and 

discussion moderators, thereby providing a comprehensive educational experience for students. 

. 

Keyword:  Islamic Religious Education (PAI), the Profile of "Rahmatan lil Alamin" Students, 

Religious Education 

 

 By Authors 
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International 
License. 

 

Introduction 

Education plays a crucial role in addressing the dynamic and complex challenges of the 

globalization era.1 Education serves as a platform or means for enhancing the quality of human 

 
1 Subayil, “Kebijakan Pendidikan Di Era Globalisasi,” DIDAKTIKA: Jurnal Pemikiran Pendidikan 23, no. 1 

(2020): 30–44. 

mailto:khoirulmuthrofin@gmail.com1
mailto:hepiikmal@unisla.ac.id2
http://creativecommons.org/licenses/by-sa/4.0/
http://creativecommons.org/licenses/by-sa/4.0/


 
 

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resources and cultivating the dignified identity of a nation. Education, as a process, not only equips 

individuals with intellectual capabilities but also maximizes the development of learners' 

intellectual, social, and personal potential.2 Education comprises a series of interactive processes 

between learners and educators within planned learning activities.3 Therefore, education signifies 

the effort to develop students' full potential and abilities through a series of planned and 

continuous processes, to prepare an intelligent and morally upright generation for the nation. The 

importance of education in preparing the nation's generation has been mandated in the National 

Education System Law Number 20 of 2003, Article 3, which emphasizes that "national education 

functions to develop the capabilities and shape the character and civilization of the nation in a 

dignified manner, to realize the potential of students to become individuals who have faith and 

piety towards the One Almighty God, possess noble character, are healthy, knowledgeable, 

independent, and become democratic and responsible citizens."4  

This is also reflected in Indonesia's education vision, which aims to realize an advanced, 

sovereign, independent, and dignified Indonesia by forming Pancasila Learners. This vision is 

realized through the Merdeka Curriculum policy, which includes Pancasila profile reinforcement 

projects in the educational processes at all levels and educational units.5  

As a continuation of the national cultural and character education efforts, the Minister of 

Education and Culture has established the Pancasila Learners Profile as one of the Vision and 

Missions of the Ministry of Education and Culture, as outlined in Ministerial Regulation Number 

22 of 2020 on the Strategic Plan of the Ministry of Education and Culture for the years 2020-2024. 

Pancasila Learners represent Indonesian learners as lifelong learners who possess global 

competence and behave in accordance with the values of the Pancasila philosophy.6 The 

background for the development of the Pancasila Learners Profile is the rapid advancement of 

technology, socio-cultural shifts, changes in the environment, and the increasingly fierce 

competition in the job market in the era of Industry 4.0.7   

Religious education plays a vital role in the national education framework. This is in 

accordance with the Government Regulation of 2007 on Religious and Religious Education, which 

states: "Religious education is education that imparts knowledge and shapes students' attitudes, 

personalities, and skills in practicing their religion. This objective is achieved by implementing, at 

the very least, through subjects/lectures in all pathways, levels, and types of education."8 Based on 

 
2 Agus Taufiq, Pendidikan Anak di SD (Jakarta: Universitas Terbuka, 2014). 
3 Hadist Awalia Fauzia, “Penerapan Model Pembelajaran Problem Based Learning Untuk Meningkatkan Hasil 

Belajar Matematika SD,” Primary: Jurnal Pendidikan Guru Sekolah Dasar 7, no. 1 (26 April 2018): 40–47, 
https://doi.org/10.33578/jpfkip.v7i1.5338. 

4 Departemen Pendidikan Nasional, “Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang 
Sistem Pendidikan Nasional” (2003). 

5 Seni Asiati and Uswatun Hasanah, “Implementasi Projek Penguatan Profil Pelajar Pancasila Di Sekolah 
Penggerak,” Jurnal Lingkar Mutu Pendidikan 19, no. 2 (2022): 61–72. 

6 Zuliatin Nafisah Ahmad Zamroni, Nur Salim, Sutirjo, Lina Mariana, Aziz, Aziz Jakfar dan Zainul Hakim 
Jamanhuri, Panduan Pengembangan Projek Penguatan Profil Pelajar Pancasila dan Profil Pelajar Rahmatan lil alamin, 
Direktorat Jenderal Pendidikan Islam Kementerian Agama RI (Jakarta: Kementerian Agama Republik Indonesia, 
2021). 

7 Ashabul Kahfi, “Implementasi Profil Pelajar Pancasila Dan Implikasinya Terhadap Karakter Siswa Di 
Sekolah,” DIRASAH: Jurnal Pemikiran dan Pendidikan Dasar Islam 5 (2) (2022): 139. 

8 Presiden Republik Indonesia, “Peraturan Pemerintah Republik Indonesia Nomor 55 Tahun 2007 Tentang 
Pendidikan Agama dan Pendidikan Keagamaan,” 2007, https://peraturan.bpk.go.id/home/details/4777/pp-no-55-
tahun-2007. 



 
 

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this regulation, PAI (Islamic Religious Education) instruction becomes crucial in preparing a 

generation of the nation that is intelligent and morally upright. An ideal PAI instruction is not 

limited to the mere transfer of knowledge about Islamic religious subjects; rather, it should 

encompass an educational process that is capable of shaping the personality, attitudes, and skills 

of students in practicing Islamic values. 9 

In a complex education system, the process of learning inevitably involves the transfer of 

knowledge through interactions between teachers and students.10 Similarly, in Islamic Religious 

Education, critical thinking skills are essential in learning. Critical thinking allows students to utilize 

their cognitive abilities to the fullest extent, enabling them to reflect on knowledge and 

contextualize it with the everyday societal challenges they encounter daily.11 This implies that 

Islamic Religious Education (PAI) should not solely emphasize the cognitive aspect but should 

strive to develop other aspects comprehensively to achieve national education goals. However, in 

reality, Islamic religious education has not entirely met expectations. Instead of providing 

enlightenment, due to issues in the learning process, it has sometimes resulted in rigid, exclusive, 

and radical understandings and character traits. 12  

This is evident in the data from the 2020 National Counterterrorism Agency (BNPT) 

survey regarding the potential for radicalism. The results were startling, with approximately 85% 

of Indonesian millennials being vulnerable to exposure to radical ideologies.13 Based on data from 

BNPT, in collaboration with FKPT and BRIN, the potential radicalism index for 2022 stands at 

10%. However, the BNPT survey has actually found a higher potential for radicalism among young 

people, women, and those who are active on social media.14 

These phenomena indicate that the teachings of Islam received by the Indonesian society 

have not been fully understood and implemented correctly. Educational institutions play a crucial 

role in teaching genuine and wise Islamic education. The true essence of Islam is one of 

compassion for all. Therefore, Islamic religious education conducted in institutions or schools in 

Indonesia is expected to make a genuine effort to teach, educate, and instill Islamic values that are 

friendly and in harmony with the nation's identity. 

In this regard, the government, through the Ministry of Education and Culture 

(Kemendikbudristek), has begun to implement the Merdeka Curriculum as an effort to revitalize 

education in Indonesia. The Merdeka Curriculum emphasizes the development of students' 

competencies and character through the reinforcement of the Pancasila profile. Furthermore, the 

Minister of Religious Affairs of the Republic of Indonesia has issued Ministerial Decree No. 347 

of 2022 concerning the Guidelines for the Implementation of the Merdeka Curriculum (IKM) in 

Madrasahs. IKM serves as a reference for the implementation of the curriculum for Islamic 

religious education subjects and Arabic language subjects specifically for madrasahs, and it focuses 

 
9 Elihami Elihami dan Abdullah Syahid, “Penerapan Pembelajaran Pendidikan Agama Islam Dalam 

Membentuk Karakter Pribadi Yang Islami,” 2018. 
10 Tatang Hidayat Dan Syahidin Syahidin, “Inovasi Pembelajaran Pendidikan Agama Islam Melalui Model 

Contextual Teaching And Learning Dalam Meningkatkan Taraf Berfikir Peserta Didik,” Jurnal Pendidikan Agama Islam 
16, no. 2 (20 Desember 2019): 115–36, https://doi.org/10.14421/jpai.2019.162-01. 

11 Rahmadani Rahmadani, “Metode Penerapan Model Pembelajaran Problem Based Learning (PBL),” 
Lantanida Journal 7, no. 1 (2017): 75–86, https://doi.org/10.22373/lj.v7i1.4440. 

12 Sri Mulya Nurhakiky and Muhammad Naelul Mubarok, “Pendidikan Agama Islam Penangkal Radikalisme,” 
IQ (Ilmu Al-qur’an): Jurnal Pendidikan Islam 2, no. 01 (1970): 101–116. 

13 Safir Maki, “BIN: 85 Persen Milenial Rentan Terpapar Radikalisme.” 
14 “Beranda - Badan Nasional Penanggulangan Terorisme.” 



 
 

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on developing learning competencies through the profile of "Rahmatan lil Alamin" students. 

Several previous studies have been conducted on the Pancasila profile reinforcement 

project. Asiati states that a collaboratively conducted Pancasila profile project, crossing subjects, 

strengthens the implementation of the project in line with the competencies possessed.15  

Similar research has also been conducted by Safitri and colleagues, with research results 

indicating that the development of the Pancasila Learners Profile is achieved through project-based 

learning activities. Through this approach, students can become individuals who possess character 

values aligned with the principles embedded in each of the Pancasila's tenets.16 Rahmawati also 

stated that reinforcing the Pancasila Learners Profile in the Prototype Curriculum at pilot schools, 

especially at the primary school level, allows educators to implement innovative teaching and 

learning processes.17 

The previous studies mentioned above primarily focused on implementing research 

projects related to the Pancasila Learners Profile conducted within school environments. In 

contrast, this research endeavors to delve deeper into forming the "Rahmatan lil Alamin" student 

profile within the context of Islamic Religious Education instruction in madrasah settings. 

 

Methods 

This research employs a literature review methodology to examine existing studies, 

documents, and relevant resources on the topic of Islamic Religious Education (PAI) and its role 

in shaping the profile of students with the ethos of "Rahmatan lil Alamin". A literature review 

method is considered appropriate for this study, as it allows for the systematic collection, analysis, 

and synthesis of existing knowledge to gain a deeper understanding of the subject matter 18. 

 

Data Collection 

The data collection process was conducted through both digital and manual searches, 

ensuring a comprehensive review of relevant literature. The researcher collected data from a wide 

range of sources, including online research articles, books, government and departmental 

regulations, national and international journals, and other legal documents pertinent to the topic 

of Islamic Religious Education. In total, the research process involved gathering literature from 

online databases such as JSTOR, Google Scholar, and PubMed, as well as manual searches of 

physical and digital libraries, educational reports, and policy documents. The collected data also 

included relevant papers from established scholars and institutions that have addressed the 

relationship between PAI and character development, specifically in relation to the "Rahmatan lil 

Alamin" concept. 

 

 

 

 
15 Asiati and Hasanah, “Implementasi Projek Penguatan Profil Pelajar Pancasila Di Sekolah Penggerak.” 
16 Andriani Safitri, Dwi Wulandari, dan Yusuf Tri Herlambang, “Projek Penguatan Profil Pelajar Pancasila: 

Sebuah Orientasi Baru Pendidikan dalam Meningkatkan Karakter Siswa Indonesia,” Jurnal Basicedu 6, no. 4 (2022): 
7076–7086. 

17 Nugraheni Rachmawati et al., “Projek Penguatan Profil Pelajar Pancasila Dalam Impelementasi Kurikulum 
Prototipe Di Sekolah Penggerak Jenjang Sekolah Dasar,” Jurnal Basicedu 6, no. 3 (2022): 3613–3625. 

18 David Hicks and James L. Peacock, “Muslim Puritans: Reformist Psychology in Southeast Asian Islam.,” 
Man (1980). 



 
 

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Data Analysis 

Data analysis in this study was performed using content analysis, a widely accepted 

technique for synthesizing and interpreting qualitative data from multiple sources 19. The process 

of content analysis involved the following steps: 

1. Selection of Relevant Literature: After gathering a range of articles, books, and other 

documents, the researcher selected sources that directly related to the impact of Islamic 

Religious Education on shaping the moral and ethical profile of students. 

2. Comparative Review: The selected documents were then compared and contrasted with each 

other to identify common themes, findings, and insights related to the influence of PAI 

instruction in shaping students’ attitudes and behaviors aligned with "Rahmatan lil Alamin" 

principles. 

3. Synthesis: The insights drawn from the comparative analysis of the selected journals and 

documents were synthesized to generate a cohesive understanding of how PAI instruction 

contributes to developing students with a compassionate, inclusive, and tolerant worldview, 

as outlined in the concept of "Rahmatan lil Alamin". 

4. Thematic Coding: The data were categorized into thematic codes related to core elements of 

PAI instruction, such as spiritual development, ethical guidance, and social responsibility. The 

researcher then identified the frequency and significance of these themes in the literature. 

 

Reliability and Validity 

The reliability and validity of this study are maintained through several practices: 

1. Source Selection: To ensure the validity of the data, only peer-reviewed journals, books, 

and official documents were included in the analysis. This rigorous selection process 

helped maintain the quality of the literature reviewed. 

2. Cross-Referencing: Multiple sources were cross-referenced to verify the accuracy and 

consistency of the findings. Any discrepancies or conflicting views were carefully analyzed 

and discussed to provide a balanced perspective on the topic. 

3. Clear Coding Scheme: The content analysis was conducted using a clear and consistent 

coding scheme, which helped in systematically categorizing and interpreting the data. This 

enhanced the reliability of the conclusions drawn from the literature. 

 

Result And Discussion 

The Concept of the "Rahmatan lil Alamin" Student Profile in the Merdeka Curriculum 

The Pancasila Learner is the embodiment of Indonesian learners as lifelong learners 

who possess global competence and are capable of behaving by Pancasila values, characterized 

by six main attributes. The six main attributes of the Pancasila Learner are faith, piety towards 

the One Almighty God, noble character, global diversity, collaboration, independence, and 

critical and creative thinking.20 

Meanwhile, the profile of "Rahmatan lil Alamin" students, as explained by Hanun 

 
19 H.-F. Hsieh and S E Shannon, “Three Approaches to Qualitative Content Analysis,” Qualitative Health 

Research 15, no. 9 (2005): 1277–1288, https://www.scopus.com/inward/record.uri?eid=2-s2.0-
27844518793&doi=10.1177%2F1049732305276687&partnerID=40&md5=35df27b8756f0ac2d54708630ae4f1c5. 

20 Rizky Satria et al., Projek Penguatan Profil Pelajar Pancasila, Badan Standar, Kurikulum, Dan Asesmen Pendidikan 
(Jakarta: Kemendikbudristek, 2022). 



 
 

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Asrohah, is a term that specifically applies to madrasah educational institutions under the 

Ministry of Religious Affairs. It focuses on instilling religious moderation, which can be 

implemented through systematically planned activities in the learning process as well as 

through habitual practices that support a moderate attitude.21 

In the implementation of the Merdeka Curriculum within madrasah educational 

institutions, both the Pancasila Learner Profile and the "Rahmatan lil Alamin" student profile, 

hereinafter referred to as the Learner Profile, represent an effort to ensure that graduates of 

Indonesian education are moderate individuals with a strong sense of both Islamic identity and 

national identity. The Learner Profile embodies the character of students who exhibit a 

mindset, attitudes, and behaviors that reflect the universal noble values of Pancasila, 

emphasizing tolerance to achieve national unity, global peace, and harmony.22 

The Learner Profile demonstrates a strong commitment to nationalism, a tolerant 

attitude towards others, a principle of rejecting both physical and verbal violence, and an 

appreciation for tradition. The presence of the Learner Profile in society contributes to the 

realization of a world characterized by peace and compassion. The Learner Profile continually 

encourages an orientation towards the universality of life, transcending all social divisions, and 

working towards the realization of peace and salvation, both in this world and the hereafter. 

The Learner Profile is designed to address a fundamental question: What kind of competencies 

should learners possess as a result of the Indonesian education system? 

In this context, the Learner Profile defines competencies that complement the focus 

on achieving graduation competency standards at each level of educational institutions, 

aligning with the noble values of the nation and the principles of moderate Islam. Furthermore, 

the competencies of the Learner Profile take into account internal factors related to the 

identity, ideology, and aspirations of the Indonesian nation, as well as external factors related 

to the context of life and the challenges faced by Indonesia in the 21st century, which is 

experiencing the era of the fourth industrial revolution and religious moderation.  

Within the Learner Profile, some several dimensions and values indicate that it not only 

focuses on cognitive abilities but also encompasses the character and identity of the nation, as 

follows: 

1. Believing in and being devout to the One Almighty God and having noble character. 

2. Embracing global diversity. 

3. Practicing cooperation. 

4. Demonstrating self-reliance. 

5. Engaging in critical thinking. 

6. Fostering creativity.23 

In addition to possessing national character, Indonesian students are also expected to 

be capable of implementing moderate Islamic teachings in their daily lives. When both of these 

aspects are ingrained in the students, it will result in students who can moderately practice Islam 

without losing their national identity. The practical application of religious moderation values 

 
21 Ahmad Zamroni, Nur Salim, Sutirjo, Lina Mariana, Aziz, Aziz Jakfar dan Jamanhuri, Panduan 

Pengembangan Projek Penguatan Profil Pelajar Pancasila dan Profil Pelajar Rahmatan lil alamin. 
22 Ibid., 1. 
23 Ibid., 3. 



 
 

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encompasses several dimensions, as follows:24 

a. Tawasuth (Moderation): This involves understanding and practicing religion without 

excessive zealotry or neglect, striking a balanced approach in religious matters. 

b. Tawazun (Balance): This encompasses a balanced understanding and practice of religion that 

covers all aspects of life, worldly and hereafter. It clarifies distinguishing between deviation 

(inhiraf) and differences (ikhtilaf). 

c. I’tidal (Equity): It involves placing things in their rightful places and fulfilling rights and 

obligations proportionally. 

d. Tasamuh (Tolerance): This entails recognizing and respecting differences in religious or other 

aspects of life. 

e. Musawwah (Egalitarianism) means not discriminatory towards others based on differences in 

beliefs, traditions, or origins. 

f. Syura (Consultation): This principle emphasizes resolving all issues through consultation and 

consensus, prioritizing the greater good above all. 

g. Ishlah (Reform): It prioritizes a reformative approach to achieve a better state that 

accommodates change and progress while maintaining the common good (mashlahah al-

'ammah) and balancing preserving tradition with responding to modernization. 

h. Aulawiyah (Prioritization): This involves identifying and prioritizing matters of greater 

importance over lesser ones. 

i. Tathawwur wa Ibtikar (Dynamic and Innovative): It signifies being open to change following 

the times and creating new solutions for the benefit and progress of humanity. 

j. Tahadhdhur (Civility): This emphasizes upholding noble ethics, character, identity, and 

integrity as the best community in humanity and civilization. 

The achievements of the Pancasila Learner Profile and the "Rahmatan lil Alamin" student 

profile projects can be depicted as follows: 

 
(Source: Guidelines for the Development of P5 PPRA by the Ministry of Religious 

Affairs 2022) 

 
24 Afrizal Nur, Mukhlis Lubis, “Konsep Wasathiyah Dalam Al-Quran; (Studi Komparatif Antara Tafsir Al-Tahrîr Wa 

At-Tanwîr Dan Aisar At-Tafâsîr)”, Jurnal: An-Nur Vol.4 No. 2, 2015), 207. 



 
 

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The formation of these student profiles is, in essence, a mandate from Law No. 20 of 

2003 on the National Education System, which states that national education aims to develop 

the potential of learners so that they become individuals who have faith in and are devoted to 

the One Almighty God, possess noble character, are healthy, knowledgeable, skilled, creative, 

independent, and are responsible democratic citizens.25 

Therefore, national education guides Indonesia towards becoming a civilized and 

progressive nation. This requires a strengthening of commitment to the nation, understanding, 

and applying Pancasila values and the essence of "Rahmatan lil Alamin" Islam in the life of the 

nation and state, making it a top priority to be preserved for future generations. It is hoped that 

this will give rise to an increasing number of moderate generations capable of realizing a 

harmonious national life that upholds tolerance and democracy. 

 

Principles of Strengthening the "Rahmatan lil Alamin" Student Profile 

In the implementation of the Pancasila Learner Profile and the "Rahmatan lil Alamin" 

Student Profile strengthening projects in educational institutions, it must be carried out by the 

following principles: 26 

1. Holistic: This means designing learning activities comprehensively under a theme and 

recognizing the interconnections among various elements to gain a deep understanding. 

2. Contextual: It involves linking learning activities with students' real-life experiences, 

making them relevant to their lived realities. 

3. Student-Centered: This principle empowers students to become active agents in their 

learning processes. It allows them to manage their learning independently and even select 

and propose project topics based on their interests. 

4. Exploratory: It encourages a spirit of openness in self-development and inquiry, whether 

structured or free-form. 

5. Collaborative: All activities are carried out collaboratively by the madrasah community, 

emphasizing cooperation and teamwork. 

6. Diversity: All activities in the madrasah are conducted while upholding tolerance, 

respecting differences, fostering creativity, innovation, and local wisdom inclusively within 

the national framework. 

7. Independence: All activities in the madrasah are initiated, carried out, and for the benefit 

of the madrasah community itself. 

8. Beneficial: This principle ensures that all learning activities in the madrasah positively 

impact students, the madrasah, and the broader community. 

9. Religiosity: All activities conducted in the madrasah are carried out in devotion to Allah 

SWT. 

Fundamentally, the Pancasila Learner Profile and the "Rahmatan lil Alamin" Student 

Profile are interconnected and mutually reinforcing. They are both rooted in the philosophy of 

Pancasila, which respects diversity and humanity to achieve a secure, peaceful, and prosperous 

 
25 Sekretaris Negara Republik Indonesia, “UU No. 20 Tahun 2003 tentang Sistem Pendidikan Nasional” 

(Republik Indonesia, 2003), https://peraturan.bpk.go.id/Home/Details/43920/uu-no-20-tahun-2003. 
26 Ahmad Zamroni, Nur Salim, Sutirjo, Lina Mariana, Aziz, Aziz Jakfar dan Jamanhuri, Panduan 

Pengembangan Projek Penguatan Profil Pelajar Pancasila dan Profil Pelajar Rahmatan lil alamin, 8. 



 
 

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Indonesia. 

 

The Implementation of Strengthening the "Rahmatan lil Alamin" Student Profile in 

Madrasahs 

Implementation of the "Rahmatan lil Alamin" student profile project can be carried out 

through a conducive academic culture in madrasah educational institutions. The culture of an 

educational institution is a shared orientation system that includes norms, values, and principles 

held steadfast by the members of the institution to maintain unity with its characteristics. In 

this context, madrasah educational institutions have a unique and distinct culture, including a 

strong religious culture, a good academic culture, and a sense of nationalism. The madrasah 

culture is inclusive and adaptable to the local community's conditions. 

The implementation of the "Rahmatan lil Alamin" student profile strengthening project 

in the school/madrasah environment can be carried out through three strategies, as follows: 

1. Co-Curricular Learning The project is designed separately from the curriculum. Projects 

are conducted using several predetermined themes. Strengthening the "Rahmatan lil 

Alamin" student profile is packaged into multiple projects within one academic year, with 

a time allocation of 20-30% of the total teaching hours for projects. 

2. Integrated Learning The "Rahmatan lil Alamin" student profile can be integrated with 

intracurricular learning. Educators can collaboratively design activities with educators from 

other subjects to integrate intracurricular learning activities with the dimensions and values 

of the "Rahmatan lil Alamin" student profile. To develop students' potential holistically, 

learning activities should be directed towards involving the community with field-based 

learning models. 

3. Extracurricular Learning The "Rahmatan lil Alamin" student profile can be integrated into 

extracurricular activities in the madrasah, designed in collaboration with the student profile 

project facilitation team along with extracurricular mentors. This integration can occur in 

extracurricular activities such as scouting, flag-raising ceremonies, Red Cross Youth, and 

others. 

From these three strategies, teachers and madrasahs can choose the one that suits their 

conditions and resource availability in their madrasah. The implementation strategy for 

strengthening the "Rahmatan lil Alamin" student profile can be illustrated as follows: 

 

 

 

 

 

 

 

 

(Summarized from the Ministry of Religious Affairs' 2022 Guidance for Developing P5 

PPRA) 

 

 
 

Integration with 
Subject Matter 

Intracuriculer  
 

Collaboratively 
Designed Among 
Subject Teachers 

Co-Curricular   
 

Integration in 
Talent and Interest 

Development 

Extracurricular  



 
 

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In the implementation of project development and strengthening of the Pancasila student 

profile and Rahmatan lil Alamin student profile, the Ministry of Education, Culture, Research, and 

Technology's (Kemendikbudristek) Education Standards, Curriculum, and Assessment Agency 

provides the following planning steps: 

1. Formation of the Project Facilitation Team: The school's principal forms a facilitation team 

responsible for planning and executing the project in the madrasah. This team includes a 

project coordinator at the madrasah level, grade level coordinators, and other members as 

needed. 

2. Identifying Madrasah Readiness: The principal and the facilitation team reflect on and 

determine the readiness of the madrasah for the project. 

3. Designing Dimensions, Themes, and Time Allocation: The team designs the project's 

dimensions, themes, and the required time allocation. 

4. Developing Project Modules: The team compiles project modules that align with the 

madrasah's readiness level. This involves setting objectives, developing topics, outlining 

project flow, determining project duration, and designing project activities and 

assessments. 

5. Designing Data Processing and Reporting Strategies: Strategies for processing and 

reporting project results are developed. Data processing may involve documenting project 

profiles. Educators may use journals, while students use portfolios. Throughout the 

learning process, the facilitation team collects documentation of students' learning. At the 

end of the project, the team processes the assessment results to determine the overall 

achievement of the students. The team can employ various strategies and use diverse forms 

and assessment instruments during this process.27 

 

The Role of Teachers in Strengthening the Profile of Rahmatan lil Alamin Students 

through Islamic Religious Education (PAI) in Madrasah 

The value of Rahmatan lil Alamin is the foundation of attitudes and perspectives in 

religious matters by harmonizing the religious practices of Muslims in the context of 

nationhood and statehood, aiming for universal well-being. The Rahmatan lil Alamin student 

profile project, integrated with the Pancasila student profile, aims to produce graduates from 

madrasahs with moderate religious beliefs. Through Islamic Religious Education (PAI) in 

madrasahs, the student profile project can be optimally implemented in project-based learning. 

Islamic Religious Education (PAI) in madrasahs is the essence of madrasah education. 

PAI teachers play a central role in optimizing the PAI learning process.28 Teachers are expected 

to teach Islamic Religious Education (PAI) using interactive-dialectical teaching methods so 

that students can learn Islam with comprehensive understanding. Therefore, the learning 

process in madrasahs should be constructed as effectively as possible, based on the nation's 

noble values and the values of Islam Rahmatan lil Alamin.29 

 
27 Rizky Satria dkk., PANDUAN PENGEMBANGAN Projek Penguatan Profil Pancasila Kurikulum Merdeka 

(Jakarta: Badan Standar, Kurikulum, dan Asesmen Pendidikan Kementerian Pendidikan, Kebudayaan, Riset, dan 
Teknologi  Republik Indonesia, 2022), 11, https://ditsmp.kemdikbud.go.id/download/panduan-penguatan-projek-
profil-pancasila-kurikulum-merdeka/. 

28 Ihsan Ihsan, “Penguatan Pendidikan Agama Islam Pada Madrasah Aliyah Di Kudus,” Nadwa: Jurnal 
Pendidikan Islam 6, no. 1 (2016): 115–136. 

29 Tatang Hidayat and Syahidin Syahidin, “Inovasi Pembelajaran Pendidikan Agama Islam Melalui Model 



 
 

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Ideal Islamic Religious Education (PAI) should not only be about imparting religious 

knowledge (transfer of knowledge) but also about learning to practice the religious knowledge 

acquired (learning to do) and instilling Islamic values (transfer of value). Effective PAI 

instruction for madrasah students can be achieved by balancing competent teachers as 

facilitators and motivators, relevant teaching methods, and adequate school facilities. This way, 

PAI instruction can impart holistic understanding, awareness, and experience and can help 

shape students' character.30 Therefore, teachers will be able to empower students through 

quality education. In the project to strengthen the student profile, three educational elements 

need to be considered because these elements will determine the success of student profile 

development. All of these elements must be integrated and optimized for their roles in project 

implementation.31  

These three elements include students, teachers, and madrasahs. First, students play a 

role as active participants in implementing the student profile project. Second, teachers act as 

facilitators who can assist students throughout the learning process. Meanwhile, the educational 

institution or madrasah plays a supportive role in the project's overall implementation by 

providing conducive learning facilities and environments.32 

More specifically, in project-based learning for strengthening student profiles, teachers 

assume at least six interconnected roles, namely as planners, facilitators, mentors, presenters, 

consultants, and moderators.33 First, teachers play the role of project planners. Typically, 

teachers can start by assisting in project planning. Second, teachers act as facilitators. In practice, 

teachers facilitate by providing students with the necessary resources to complete the project 

based on their interests. Third, teachers serve as mentors. As mentors, teachers guide and 

accompany students throughout the project work. Teachers can also help students with 

difficulties or obstacles during the project. Fourth, teachers act as sources of information, 

actively providing knowledge to students related to the project to enhance their skills. 

Fifth, teachers serve as supervisors and consultants. In these roles, teachers must 

supervise and guide students during the project implementation, continually offering 

constructive criticism and advice. Additionally, teachers assess students' performance in project 

development. Sixth, teachers are moderators, guiding and facilitating project-related discussions 

to ensure active and dialectical learning.34 

The sixth role demonstrates the crucial importance of teachers in developing the 

profiles of Pancasila and Rahmatan lil Alamin learners through the process of Islamic Religious 

 
Contextual Teaching and Learning Dalam Meningkatkan Taraf Berfikir Peserta Didik,” Jurnal Pendidikan Agama Islam 
16, no. 2 (2019): 115–136. 

30 Hidayati dan Aries Musnandar, “Implementasi Metode Pembelajaran Pendidikan Agama Islam dalam 
Perspektif Konsep Rahmatan lil alamin,” DIAJAR: Jurnal Pendidikan dan Pembelajaran 1, no. 3 (2022): 330–338. 

31 M Mufid, “Penguatan Moderasi Beragama dalam Projek Profil Pelajar Rahmatan Lil ’Alamin Kurikulum 
Merdeka Madrasah,” QuranicEdu: Journal of Islamic Education 2, no. 2 (2023): 150, 
https://jurnalannur.ac.id/index.php/QuranicEdu/article/view/396%0Ahttps://jurnalannur.ac.id/index.php/Qura
nicEdu/article/download/396/218. 

32 Ramdhani dkk., Projek Penguatan Profil Pelajar Pancasila & Profil Pelajar Rahmatan lil alamin, 14. 
33 Dewi Umi Qulsum S.Pd., “Peran Guru Penggerak Dalam Penguatan Profil Pelajar Pancasila Sebagai 

Ketahanan Pendidikan Karakter Abad 21,” Jurnal Ketahanan Nasional 28, no. 3 (2022): 315–330. 
34 Dewi Umi Qulsum S.Pd, “Peran Guru Penggerak Dalam Penguatan Profil Pelajar Pancasila Sebagai 

Ketahanan Pendidikan Karakter Abad 21,” Jurnal Ketahanan Nasional 28, no. 3 (30 Desember 2022): 323, 
https://doi.org/10.22146/jkn.71741. 



 
 

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Education (PAI) learning. This highlights the need for teachers to perform their roles with the 

professionalism and competence they possess to enhance the quality of teaching in imparting 

and developing the values of moderate Islam to students inclusively, tolerantly, while preserving 

the philosophical values of Pancasila in their daily lives. 

 
Conclusion 

In the implementation of the independent curriculum within madrasah educational 

institutions, the Pancasila learner profile and Rahmatan lil Alamin learner profile, hereinafter 

referred to as the learner profile, represent an effort to ensure that Indonesian education graduates 

exhibit moderation with a strong Islamic and national identity. The learner profile embodies the 

characteristics of students with thought patterns, attitudes, and behaviors that reflect the universal 

noble values of Pancasila and uphold tolerance. 

The principles of implementing education in strengthening the Rahmatan lil Alamin learner 

profile include holism, contextualization, student-centeredness, exploratory learning, 

collaboration, diversity, autonomy, utility, and religiosity. Meanwhile, the implementation 

strategies for the learner profile strengthening project can be carried out through co-curricular, 

integrated learning, and well-planned extracurricular activities under the guidance of the school 

principal and project facilitation team. 

Within project-based learning for strengthening the learner profile, teachers assume at least 

six roles: project planner, facilitator, student mentor, resource person, supervisor or consultant, 

and moderator who guides discussions. All these roles are integrated in developing the Rahmatan 

lil Alamin learner profile within the madrasah environment. 

 

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