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Munaddhomah: Jurnal Manajemen Pendidikan Islam
e-ISSN: 2775-2933
Volume 5, Issue. 4, 2024, pp. 483-500
Bridging Educational Reform and Faith: Evaluating
Kurikulum
Merdeka
's Compatibility with Islamic Values in Madrasahs
Eka Rizki Amalia*1, Dwi Bhakti Indri M.2, Salis Khoiriyati3, Nahdiyatul Ummah4, Mila
Oviani5, Jihan Kusumawardhani6, Ummu Umayyah7
1-7 Universitas KH. Abdul Chalim, Mojokerto, Indonesia
E-mail correspondence: ekarizkiamalia2104@gmail.com
Submitted: 02-08-2024 Revised : 25-12-2024 Accepted: 01-02-2025
ABSTRACT. This study explored the implementation of Kurikulum Merdeka (KM) in
Indonesian Islamic schools (Madrasahs) by analyzing the compatibility of its implementation with
Islamic educational values and its challenges and opportunities. The primary aims are to determine
the alignment between KM principles and Islamic education, examine obstacles and recommend
ways to effectively implement it in Madrasahs. This research synthesizes several academic articles,
government policy documents, historical texts, and literature on curriculum development based on
library research methods. Content analysis is used to uncover underlying themes, comparative
analysis is used to assess compatibility with the curriculum, and critical evaluation is used to assess
KM's impact on Islamic education. One key finding revealed is that the features of KM, such as
student-centred learning, critical thinking and the development of student character, correspond
well with the holistic goals of Islamic education. Nevertheless, major obstacles exist, such as a lack
of teacher preparation, resource gaps, and tensions between KM's flexible approaches and
Madrasah's traditional frameworks. Despite these challenges, KM presents opportunities for
integrating secular and religious education, fostering inclusivity, and promoting innovative
teaching practices. KM holds transformative potential in Madrasahs as it can integrate national
education reforms with basic Islamic concepts. That would necessitate personalized teacher
training, collaborative policy development and tailoring of curriculum for local contexts. Future
research has the potential to yield a longitudinal insight into adoption across diverse demographics
in different Islamic educational contexts.
Keywords: Educational reform, Islamic schools (Madrasahs), Islamic values, “Kurikulum Merdeka” (Merdeka
Curriculum)
https://doi.org/10.31538/munaddhomah.v5i4.1413
How to Cite
Amalia, E. R., Dwi Bhakti Indri M, Khoiriyati, S., Ummah, N., Oviani, M., Kusumawardhani, J.,
& Umayyah, U. (2025). Bridging Educational Reform and Faith: Evaluating Kurikulum
Merdeka’s Compatibility with Islamic Values in Madrasahs. Munaddhomah: Jurnal Manajemen
Pendidikan Islam, 5(4), 483–500.
Eka Rizki Amalia et al
484 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
INTRODUCTION
The Kurikulum Merdeka (KM), introduced by Indonesia’s Ministry of Education and
Culture, represents a transformative approach to education, emphasizing flexibility, student-
centred learning, and essential 21st-century skills. KM aims to address challenges exacerbated by
the COVID-19 pandemic, including learning loss and traditional rote-based education limitations.
It seeks to equip students with critical thinking and creativity to navigate dynamic societal and
labour market demands. This reform holds dual implications for Islamic schools (Madrasahs):
modernizing educational delivery while integrating deeply rooted religious and ethical principles.
Previous studies have explored the broader implications of Kurikulum Merdeka (KM) on
Indonesia's education system, particularly its flexibility and emphasis on holistic student
development (Azzahra, 2023; Bastian, 2023; Cantika, 2022; Fitria, 2023; Herwanti et al., 2022;
Kholisah, 2023; Kurniawati, 2023; Latifa, 2023; Masbukhin, 2023; Muliardi, 2023; Palangda, 2023;
Suherman et al., 2021; Tedjokoesoemo et al., 2021; Widiadi et al., 2022; Zarkasyi, 2023).
Additionally, research has examined how KM addresses learning loss during the COVID-19
pandemic and its role in promoting critical thinking and creativity (Basuki, 2023; Damayanti &
Muhroji, 2022; Fazira, 2023; Hasanah et al., 2023; Kuwoto, 2024; Masrura, 2023; Mulabbiyah,
2024; Ni'mah, 2024; Parwati, 2024; Pratikno et al., 2022; Rafiqa et al., 2023; Ramdhani, 2024;
Ridwanulloh, 2024; Setyaningsih, 2023; Suranto, 2023; Witraguna, 2024). However, limited
attention has been paid to the specific challenges and opportunities associated with implementing
KM within Islamic schools (Madrasahs), which operate under distinct cultural, religious, and
educational frameworks. While some studies have highlighted the integration of secular and
religious education in Madrasahs (Empaldi, 2023; Hasanuddin, 2023; Suparjo & Hidayah, 2023;
Wasehudin et al., 2023; Yunita & Widodo, 2023), there is a lack of focused analysis on how KM
aligns or conflicts with the values and objectives of Islamic education. This paper seeks to fill
this gap by thoroughly examining KM's implementation in Madrasahs, identifying specific
challenges, benefits, and areas for alignment, thereby offering novel insights into the intersection
of national curriculum reforms and religiously affiliated educational institutions.
This study serves multiple purposes. First, this study aims to analyze the implementation
of Kurikulum Merdeka (KM) in Islamic schools in Indonesia, focusing on the alignment and
potential conflicts between KM values and the principles of Islamic education. Second, this
study discusses the challenges and opportunities of implementing the KM in Islamic schools.
Third, it explores the perceived advantages and disadvantages experienced by Madrasahs in
adopting this curriculum. Fourth, by examining these dynamics, the study seeks to highlight the
operational role of national educational reforms in harmonizing holistic educational goals with
the unique characteristics of religiously affiliated institutions. Fifth, the study also aims to fill
gaps in previous research that have largely overlooked the subtle interactions between KM and
Islamic education. Sixth, while much debate has occurred regarding religiously affiliated schools,
few studies have addressed the need for national policies to reflect these underexplored
dimensions. Thus, this study seeks to identify how national policies can better align with the
needs of Madrasahs, thereby bridging local challenges with inclusivity within a comprehensive
educational system.
The study hypothesizes that the early stage of Merdeka Curriculum (KM) implementation
in Indonesian Madrasahs is characterized by a tension between KM's flexible, inclusive
framework and the traditional religious and cultural foundations of madrasah. It asserts that,
although KM is compatible with Islamic educational values and provides room for creativity,
structural barriers such as inadequate teacher preparation and lacking resources restrict its
effective implementation. It is also suggested that addressing these challenges through
personalized support and collaboration among stakeholders can increase the potential of the
curriculum to promote holistic student development.
Bridging Educational Reform and Faith: Evaluating Kurikulum Merdeka's Compatibility with Islamic Values in Madrasahs
485 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
METHODS
This study employs the library research method to examine Islamic schools' insights as well
as the implementation of the KM. Library research refers to the systematic collation, exploration,
and synthesis of existing information from multiple sources to address the research questions.
This approach is highly appropriate for this research as it enables for a detailed theoretical,
historical, and policy perspective of the KM and its impacts on Islamic education.
Sources of Data
The data for this study were collected from varied secondary sources. First, academic
papers, including peer-reviewed journal articles and conference papers, discuss the principles,
implementation strategies, and outcomes of the KM, as well as the literature study discussing
Islamic education in Indonesia. These sources provide a list of existing studies and theoretical,
methodological, and empirical works relevant to this study. The second data is policy documents
such as official government publications, guidelines, and reports from the Indonesian Ministry of
Education and Culture, which deal with the purpose, framework and policy of the curriculum as
well as implementation in various educational settings, including within Islamic schools. The third
data comes from literary works such as books or academic articles, archival materials,
and historical texts associated with the evolution of Islamic education in Indonesia and its
response to national educational reforms. Fourth, educational theory and curriculum
development literature, foundational texts on educational theories and curriculum development
that provide a theoretical framework for analysing the KM’s compatibility with the objectives of
Islamic education. This literature supports the analytical process by offering concepts and models
that can be applied to the data.
Analytical Approach
Data analysis was performed by a systematic review and synthesis of the collected data using
three approaches. First, Content Analysis: A qualitative content analysis to reveal the key themes,
concepts and patterns of the implementation of the KM within Islamic Schools. In this step,
data were coded into categories such as the content of the curriculum, pedagogical practices, and
the specific obstacles faced by Islamic school teachers. Second, Comparative Analysis: The
research comparison was primarily focused on comparing the KM's principles and Islamic
curriculum content so that the comparison could be used to evaluate the values and the
compatibility of both to investigate whether alignment is feasible without undermining the core
religious and educational values of Islamic schools. Third, Critical Evaluation: The critical
evaluation of the impact of the KM on Islamic education has been theoretically and historically
interpreted based on existing literature. This assessment draws out the impact of the curriculum
on Islamic schools, points to policy and practice recommendations available, and provides
actionable recommendations for policymakers and practitioners.
LITERATURE REVIEW
Overview of the
Kurikulum Merdeka
The KM, launched in 2021, is among the most transformational shifts in the education
landscape of Indonesia, centring on principles of student agency, creativity, and holistic
development (see Abdurrizal et al., 2022; Rochmat, 2023). This curriculum is prepared in
response to emerging issues in a dynamic world and the new normal of global focus on
education triggered by the COVID-19 pandemic. This section will discuss the principles,
objectives, and elements of the KM in more detail.
The primary principle of the KM is student-centred learning. The principle emphasizes the
need for education to be tailored to students' individual needs, interests and capabilities. This
encourages students to be involved and engaged, as they can take control of their learning
experience (Amiruddin, 2023). The curriculum encourages individualised instruction, allows
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teachers to act accordingly with their methods and provides a more holistic response to each
student’s learning experiences. The second principle is flexibility and freedom. The KM allows
schools and teachers to craft and deliver curricula responsive to students’ specific contexts and
demographics. Such flexibility incorporates local knowledge and cultural values into the
educational process to make learning more applicable and significant for the students (Wasehudin
et al., 2023). It gives schools much room to think outside the box and offers different types of
learning methods, producing a new wave of creativity and exploration (Jasiah, 2024). Third,
holistic development. It aims to nurture social, emotional, and ethical skills in addition to
academic ones. Such a holistic framework also resonates with the values of Ki Hajar Dewantara's
(an Indonesian national hero) educational philosophies, which emphasize the development of an
individual's quality to be a human being who contributes to society (Hunaepi, 2023). Langoday
(2024) adds that the curriculum includes teaching character education and the values of respect,
responsibility, and cooperation among students.
The KM aims to achieve the overarching goals, which cover several aspects. First and
foremost is improving learning outcomes. It seeks to improve student learning by allowing
students to engage with authentic content and context, and by building the knowledge and skills
required to thrive in a rapidly changing world (Ni'mah, 2024). Secondly, to develop critical and
creative thinking (Swandana, 2023; Yatim et al., 2023). The curriculum directly responds to 21st-
century needs with an emphasis on inquiry-based learning and the resolution of problems,
leading students to embrace features like adaptability and ingenuity (Langoday, 2024). Thirdly, to
promote lifelong learning through the passion for learning and all the inspiration for long-life
learners (Rochmat, 2023; Sari et al., 2023). The KM also expects that learning by seeking and
seeing the world together with adults can imprint a curiosity for more inquiries in life, as well as a
desire for continuous personal and professional growth.
The curriculum framework includes key competencies and learning outcomes that
students are expected to achieve at different levels of education. It contains core competence,
subject areas, and core indicators that help the preparation of lesson plans and assessments
(Damayanti & Muhroji, 2022). Second, the KM encourages diverse learning that involves
students and encourages them to do more classroom activities with collaborative learning. The
activities include project-based learning, discussion groups, and practice so that students can then
implement their knowledge in real-life (Amiruddin, 2023). Also, the assessment in the KM is
intended to be formative and full-scale, not just prioritizing student achievement marks. The
assessment encompasses the cognitive, affective, and psychomotor domains for obtaining a clear
picture of a student's development (Damayanti & Muhroji, 2022). The model is designed to
provide feedback to students that actually help them grow. Finally, teacher professional
development acknowledges the pivotal role of teachers in the successful delivery of the
curriculum; the focus is on developing them continuously. Teachers are encouraged to engage in
training and joint study events to enhance their pedagogy and successfully adjust to the current
curriculum (Sephiawardani, 2023).
In conclusion, the KM could be interpreted as an ideal vision to transform education in
Indonesia based on the stage of Merdeka, which should have the spirit of Merdeka ─ freedom,
autonomy, flexibility, and whole student development. This new curriculum, which is designed
with an emphasis and focus on the learning outcomes, prepares the students to become critical
thinkers and lifelong learners required in a globalizing and rapidly changing world, giving an edge
over the traditional methods.
Historical context and development of Islamic education in Indonesia
Islamic education in Indonesia has undergone a substantial shift over the centuries due to
various socio-political, cultural, as well as colonial influences. Islam was brought to Indonesia in
the 13th century through trade and was initially informal Quranic teaching in mosques until its
formal system, such as pesantren (Islamic boarding house), was founded in the 15th century, which
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487 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
focused on memorisation of religious texts (Nurdiyanto, 2024; Rusli, 2023; Setiawan, 2024). In
the late 19th and early 20th centuries, madrasahs appeared, integrating traditional Islamic and
western models of education that taught religious and secular subjects (Maryati, 2023).
Policies in the colonial era pushed aside Islamic education, but organizations like
Muhammadiyah and Nahdlatul Ulama made it modern with integrated curricula (Kholil, 2024;
Nurhayati, 2013). However, the focal point for education in Indonesia came in a joint decree
issued in 1975, which declared madrasahs to be equivalent to public schools that became part of
the national education system and thus improved their quality significantly (Syarif, 2020). Islamic
education continued to evolve after independence, integrating Islam with inclusivity and
accommodating multicultural perspectives in the national education framework (Nurhayati,
2013), which demonstrated the historical status of Islam in Indonesia.
Modern reforms such as the 2013 Curriculum and Kurikulum Merdeka (KM) develop
student-centered learning and integrate Islamic and general subjects to overcome modern
challenges (Hikmawati, 2024). Though challenges persist, including the relevance of curriculum
and teacher training, opportunities such as incorporating Islamic values into broader systems,
alongside the potential of digital technology (see Amalia, 2020), reveal footprints of positive
growth (Nurdin, 2021). Overall, the historical trajectory of Islamic education reflects a dynamic
interplay of tradition and modernity, continuing to shape Indonesia’s cultural and religious
identity.
The structure and goals of Islamic schools (Madrasahs) and its relationship with the
implementation of KM
Islamic schools or Madrasahs are part of the educational ecosystem in Indonesia, with
their own structures, goals, and distinct features. These institutions serve as a religious learning
source and, in turn, also hope to educate holistic individuals endowed with both religious and
secular knowledge. This section discusses Madrasahs' organisation and educational objectives,
especially under the KM.
There are several types of Madrasah, such as Madrasah Ibtidaiyah (MI) as an elementary
school, focusing on elementary Islamic teachings and general subjects; Madrasah Tsanawiyah
(MTs) that is similar to a junior high school, with a more advanced curriculum that includes
religious and secular subjects; and Madrasah Aliyah (MA), as a senior high school, providing a
general education curriculum that prepares students for college or vocational training (Dirjen
Pendis, 2021). Madrasah curricula aim to integrate Islamic education with national education
standards. This comprises Islamic studies, Arabic language and even general education subjects
like mathematics, science, and social studies.
Madrasahs' primary goal is to instil a good sense of morality and ethics into the minds of
students. This includes promoting responsibility, respect for others, and a responsibility to serve.
Character education is an integral part of the curriculum, which must be instilled in students so
they can become responsible citizens (Mi'raj, 2023; Rochmat, 2023). Madrasahs also seek to
provide a high-quality education that equips students with the knowledge and skills necessary for
future education and success in the workplace. This curriculum aims to cultivate critical,
problem-solving, and creative thinking skills (Asfiati, 2023; Wantini, 2023). By prioritising both
academic and religious education, students are equipped to meet the challenges of the
contemporary world while remaining rooted in their Islamic identity. Moreover, Madrasahs are
useful for the conservation and dissemination of Islam and the Islamic tradition more generally
in Indonesian society. Through the incorporation of local wisdom and cultural aspects in the
curriculum, Madrasahs establish a sense of identity and belonging for the students (Ar et al.,
2021; Rochmat, 2023). This is even more so in a diverse society like Indonesia that needs to
cultivate mutual respect amongst all cultural as well as religious groups.
The goals of madrasahs and the implementation of Kurikulum Merdeka (KM) are mostly
compatible, especially in terms of character education. Through KM, madrasahs could become
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exemplary institutions as they emphasize the implementation of morality, ethics, responsibility,
and respect through the Profil Pelajar Pancasila component. This aspect of KM focuses on
building character by incorporating local, national, and religious values within the learning
content to develop responsible and ethical citizens (Ningsih, 2023; Rahayu et al., 2022; Riskianto,
2023). Consequently, the Madrasah’s emphasis on moral and ethical education aligns well with
KM’s goal. A second common goal is to develop critical and creative thinking skills. KM aims to
meet the educational needs of the 21st century, focusing on inquiry-based learning, problem-
solving, and creativity, among others. Such goals also perfectly align with Madrasahs' desire to
provide students with a quality education that strives to prepare them for future academic and
professional endeavours. Thus, through KM, which upholds ways of thinking critically and
solving problems, Madrasahs have the opportunity to advance their learning strategy in
accordance with current educational needs.
Madrasahs also promote a balanced approach that combines religion with academic
education allowing students to be grounded in their Islamic identity while also being equipped to
respond to modern-day challenges (Mulyana & Izzati, 2022). KM’s versatility facilitates the
integration of religious teachings across the curriculum, allowing Madrasahs to continue their
twin pillars of academic success and spiritual development. This alignment enables KM and
Madrasahs to complement each other in terms of students' holistic development. In addition,
KM’s focus on integrating local wisdom and cultural elements resonates with the role of
Madrasahs in maintaining and promoting Islamic traditions in Indonesian society. In Indonesia’s
pluralistic context, KM is particularly relevant because it promotes respect for diversity and
encourages mutual understanding between different cultures and religious groups. This synergy
makes it easier for Madrasahs to implement the process of instilling identity and a sense of
belonging to students and contributes to the preservation of Islamic values.
ANALYSIS
Compatibility of the KM with Islamic Educational Values
The KM aims to create a more flexible and student-oriented education, focusing on
meeting students’ learning needs, developing competencies, and preparing graduates with the
skills required to thrive in a rapidly changing world. The curriculum incorporates autonomy,
creativity, and well-rounded individuals. The question is whether these are in line with or
contradict Islamic educational values and purposes. The following discusses how these principles
work in conjunction with Islamic values of education values based on related research.
The concept of KM closely fits with some elements of Islamic education, focusing on
student autonomy and personalized learning, aligning with Islamic principles of nurturing
individual potential and promoting critical thinking. The KM encourages students to learn and
grow independently in accordance with the Islamic educational philosophy of building character
and intellect (Hunaepi, 2023). Furthermore, its focus on total development, including moral and
ethical development combined with academics, is consistent with Islamic objectives of
developing balanced personalities with integrity and ethical conduct. From this base information,
(Empaldi, 2023) asserts that the future goal of the curriculum is to direct students toward
spirituality and morality, which is the goal of Islamic education at the basic stage. The flexibility
of the KM also provides an opportunity for schools to integrate local wisdom and values as
practiced by Islamic boarding school (Pesantren) which have implemented values to accommodate
their community needs (Wasehudin et al., 2023). Such flexibility is crucial for Islamic lifeworld
schools to retain their religious character in a changing educational landscape. Additionally, the
emphasis of character education in the curriculum reflects Islamic goals through moral values
and social responsibility, such as sympathy and tolerance, which are also core values of Islam
(Rochmat, 2023).
However, there are some principles in the KM that contradict Islamic educational values.
Though the curriculum tends to promote independence among the students, not all educators
Bridging Educational Reform and Faith: Evaluating Kurikulum Merdeka's Compatibility with Islamic Values in Madrasahs
489 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
are on the same page regarding this independence in Islamic education as some even worry that
students have too much freedom, which can take them away from the core of Islamic teachings.
This is a possible tension point revealed between the constitutionality of freedom that the KM
offers through independent learning and the structure of Islamic education that tends to be
rigid in following the rule (Hasanuddin, 2023). Besides that, the focus of the KM on integration
with subjects that are secular in nature needs to be re-evaluated again with Islamic schools that
may prioritize the dominant value of religious education that must be kept as enforced through
KM (Kuwoto, 2024). The importance of this question lies at the core of Islamic schools'
mission, which is how they can realise the KM fully, yet not leave behind the faith-based
education aspect.
KM requires teachers to adapt to new styles and content to succeed in its implementation.
That all said, there are probably not many teachers in Islamic schools who have had training in
this regard, to truly understand the philosophy of the curriculum, which makes its
implementation problematic. The lack of teacher preparation is one of the factors that can
hinder the implementation of the curriculum in Islamic education (Asfiati, 2023). In addition, the
multicultural and inclusion-oriented nature of the curriculum may make it even more challenging
to sustain the distinctive character of Islamic education. An example is a study by Pamuji and
Mawardi (2023), who emphasize the significance of carefully embedding multicultural values into
the Islamic education curriculum in order not to diminish their religious content.
To sum up, the KM has features that offer opportunities and challenges in Islamic
education in Indonesia. Although much common ground exists regarding concepts like student-
centred learning, holistic development, and emphasis on character education, conflicts might
arise with respect to autonomy, curriculum content, teacher preparedness, and across regions
regarding cultural respect or sensitivity. In dealing with these complexities, Islamic schools need
to continuously discuss and contemplate and then implement the KM that aligns with their
values and objectives.
Comparative analysis of the content and pedagogical approaches in the KM versus
traditional Islamic school curricula
KM is flexible and adaptable by design, encouraging schools to align content to the needs
and interests of their students. This highlights the importance of learning, which focuses on
providing core subjects, character development, local wisdom and cultural value (Ni'mah, 2024;
Yunitasari et al., 2023). The multi-disciplinary approach envisioned in the curriculum ensures that
the subjects are well-linked to facilitate a holistic understanding of knowledge. By comparison,
the curricula of most traditional Islamic schools centre around religious education, emphasizing
Islamic studies, Quran memorization, and Arabic language skills. The regular content is generally
based on classical books and religious principles, whereas secular subjects or contemporary issues
are not incorporated as much (Hamamah, 2023). It may lead to a rather fixed curriculum that
may not fulfil students' needs in a dynamic world.
The KM adopts a student-centred pedagogy that promotes active learning, critical
thinking, and creativity. Innovative approaches are expected from the teachers to engage the
students to learn more independently and in a self-directed manner (Adelia, 2023; Hadi, 2023)
This fits well with modern theories of education, which aim to develop 21st-century skills. By
contrast, classical Islamic education is usually teacher-centred, with the teacher as the main
source of knowledge. The instruction still heavily leans on memorization and rote learning, and
little emphasis on critical thinking skills and engaging the students (Şahin, 2018). This serves to
keep the religious knowledge intact, but it is not sufficient to prepare students for the needs of
contemporary society.
Assessment in the KM is formative and holistic, focusing on the all-round development of
students rather than mere academic performance. It assesses all three domains of education
(cognitive, affective and psychomotor), which provide a complete picture of the overall progress
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of students (Yunitasari, 2023). The idea is to give constructive feedback that encourages learning
and development. On the other hand, conventional assessment practices implemented in Islamic
schools usually rely on standardized tests and exams, that focus on rote memorization instead of
understanding and applying what they have learned. Such a high-stakes environment does not
reflect the real potential of a student (Abdurrohim, 2024), as priorities will shift towards grades
rather than an extensive learning process and less character building.
The KM is based on flexibility, inclusiveness, local relevance to students and their lives as it
tries to create a learning space that respects differences so that everyone has the same
opportunity to learn (Ni'mah, 2024; Yunitasari, 2023). It encourages some of the current trends
of student-centred approach and student well-being. The educational philosophy in traditional
Islamic schools, on the other hand, tends to focus more on transmitting religious knowledge as
well as moral education. Though such values are fundamental, traditional curricula are rigidly
planned, which could restrict students from following their interest in the study and critical
thinking aspects (Hadi, 2023; Hamamah, 2023). Such emphasis on religious learning might
sometimes drown the need for an equally balanced approach where worldly knowledge and basic
skills also find a place.
The challenges and opportunities of implementing the KM in Islamic schools
The implementation of the KM in Islamic schools (Madrasahs) has enormous obstacles to
tackle, but at the same time, opening a big opportunity as well. One of the major challenges is
the lack of experience or comfort among teachers with the new curriculum framework. There
are a lot of complaints from teachers regarding their capacity to adjust to the new curriculum,
which is still recent, and the transition from traditional to innovative student-centred teaching is
still a challenge (Asfiati, 2023; Rohimah, 2024). Moving from traditional practices that prioritize
rote memorization and standardized assessments (Asfiati, 2023; Jasiah, 2024) can be intimidating
for teachers. Moreover, many Islamic schools face resource and infrastructure constraints that
may hinder the effective implementation of the curriculum. Factors like low funds, inadequate
training, lack of access to up-to-date materials and teaching tools (see Amalia, 2022; Masruroh et
al., 2019), low funds, often make proper implementation of the curriculum difficult.
Additionally, if Islamic schools react differently to the curriculum and have different levels of
readiness, disparities in educational quality will emerge (Sormin, 2023), which not only contradict
the aims of the national curriculum with respect to equity and inclusivity (Ndari et al., 2023;
Sormin, 2023) but also weaken the nation’s character.
Despite these challenges, the curriculum provides Islamic schools with opportunities for
enhancing their educational practices. It has clear benefits in creativity, critical thinking, and
student-centred learning (Sirait, 2024; Wasehudin et al., 2023), which are similar to many Islamic
school's philosophies. Because of this flexibility, Islamic schools are able to compile their own
curricula according to the needs and interests of students, which creates a more engaging and
meaningful learning experience (Sirait, 2024). Furthermore, the incorporation of Islamic
education within a wider academic context fosters a holistic model, allowing for the combination
of religious and secular learning that equips students for the complexities of contemporary life
without compromising their faith (Empaldi, 2023; Pratiwi, 2024).
The Pancasila Student Profile, a framework within the curriculum, serves as a guide to
develop students' character and competencies based on the values of Pancasila, Indonesia's state
ideology. This profile is particularly relevant in the context of Indonesia's diverse society, as it
helps foster national identity and values while promoting inclusivity (Pratiwi, 2024; Yunita &
Widodo, 2023). By integrating these principles, Madrasahs can align their educational goals with
national objectives, reinforcing the significance of Islamic education within the broader
framework of Indonesian diversity.
Furthermore, the KM provides a platform for enhancing teacher professionalism.
Cooperative curriculum design and creative learning approaches empower teachers to increase
Bridging Educational Reform and Faith: Evaluating Kurikulum Merdeka's Compatibility with Islamic Values in Madrasahs
491 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
their competencies while providing flexibility in implementing changes (Asfiati, 2023; Rohimah,
2024). This professional development not only boosts teachers' confidence but also correlates
strongly with improved student outcomes, as skilled teachers are better equipped to create
meaningful learning experiences (Jasiah, 2024; Pamuji & Mawardi, 2023).
Figure 1. Mapping the Framework of Kurikulum Merdeka (Merdeka Curriculum)
In summary, while the KM poses challenges for Islamic schools, it is also an opportunity to
improve the quality and relevance of education. Islamic schools are uniquely and tangentially
positioned to prepare to contribute to the future of the Indonesian nation in the education
sector. Addressing these challenges and overcoming these obstacles within the curriculum will
allow these Islamic schools to harness their strengths and position themselves as leading
contributors to shaping future education in Indonesia.
DISCUSSION
The strong emphasis on character education of the Kurikulum Merdeka (KM) is built into
the core competencies of the curriculum, seeking to establish character as the foundation. This
approach highlights the inseparability of moral and ethical behaviour in the student's learning
process, ensuring that they develop not only their intellectual skills but also their moral
competence (Ningrum, 2023). This concisely aligns with the philosophy and mission of Islamic
education. Such a focus resonates deeply with the objectives of Islamic education, which
prioritize the holistic development of students by nurturing their spiritual, moral, and ethical
values. Islamic education emphasizes virtues such as honesty, respect, empathy, and a sense of
social responsibility, all of which are reinforced within the KM framework. Through the
promotion of KM values, the KM also contributes to shaping individuals who are holistically
developed and are prepared to provide value for society while being aware of their religious
beliefs (Azizah & Mardiana, 2024; Rasidin et al., 2024). This is evident in the importance KM
places on developing character, thus aligning with the broader and higher objectives of Islamic
education, which is to produce ethically conscious leaders in society.
Eka Rizki Amalia et al
492 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
Research indicates that the KM encourages creativity and innovation among teachers in
Islamic schools (Asfiati, 2023), as they are more encouraged to create an innovative lesson plan
combined with Islamic values and modern teaching methods. This approach has fostered a more
vibrant academic atmosphere, enhancing student engagement and participation. Moreover, the
flexibility of the curriculum offers an opportunity for Islamisation in a modern learning
environment, where students can relate their values to existing societal problems and implement
Islam in their daily lives (Empaldi, 2023). This relevance is the core of the need to maintain the
quality of the concept of Islamic education that is applied in accordance with the demands of
contemporary education.
A significant challenge identified in the literature is the lack of preparedness among
teachers to implement the KM effectively. Jasiah (2024) review highlights that many Islamic
teachers struggle with balancing religious education and broader curriculum requirements. This
challenge underscores the need for targeted professional development and training initiatives to
equip teachers with the essential skills and knowledge. The shift towards formative and holistic
assessment practices poses challenges for traditional Islamic schools that are accustomed to
standardized testing. Damayanti and Muhroji (2022) emphasize the need for assessments that
reflect the diverse competencies outlined in the KM, including cognitive, affective, and
psychomotor domains. Developing new assessment tools that align with these goals is essential
for accurately measuring student progress (Arif et al., 2025; Ma`arif et al., 2023, 2024).
The success of the KM also depends heavily on community support and engagement.
(Hasibuan, 2024) notes that resistance from some community members who favour traditional
educational practices can obstruct the curriculum's acceptance. Establishing strong partnerships
with parents and community stakeholders is essential to foster a collaborative approach to
education. Nevertheless, community support represents only one facet of a larger challenge:
integrating secular subjects while ensuring a solid foundation in religious education.
The integration of secular subjects in KM offers the opportunity to enhance Islamic
education; however, careful effort must be taken with a strong focus on religious studies.
According to Pamuji and Mawardi (2023), a careful incorporation of multicultural and secular
values into the curriculum that is synergistic with Islamic education is critical. The balance
maintains that Madrasahs meet modern educational priorities without losing sight of their
spiritual mandate (Anggraeni & Purnomo, 2023; Hakim & Abidin, 2024). Rather than causing
division, this integration may lead to a more holistic vision of education, one where religious and
secular components are integrated to achieve the intellectual, moral, and spiritual development of
the students (Istiyani et al., 2024; Kustati et al., 2024; Mahmud et al., 2024). Currently, the
training of innovative approaches in the curriculum in line with the goals of Islamic education,
as it ensures practical strategies to achieve positive student learning outcomes.
Innovative teaching practices to improve students' learning outcomes are promoted in the
KM. Therefore, the findings on differentiated learning (Wantini, 2023) imply that differentiated
learning, which is in the form of differentiated instructional strategies, has a positive influence on
learning achievement in Islamic education. Promoting adaptation of these standard approaches is
critical for supporting the multiple needs of students. However, ongoing evaluation and feedback
will be key to ensuring these new practices and curriculum adjustments produce the desired
outcomes over the longer term (Bisri et al., 2023; Munawir et al., 2024).
Continuous evaluation and feedback processes should be included in the implementation
of the curriculum to assess its implementation and impact as necessary. It is vital that the
assessment or evaluation tools that are developed align with the new paradigm (Kasman & Lubis,
2022). In the long run, one of the keys to the success of the KM will be the extent to which the
effects of this curriculum on student learning and character development are subject to
continuous assessment (Basri & Abdullah, 2024; Kaspin et al., 2024).
Bridging Educational Reform and Faith: Evaluating Kurikulum Merdeka's Compatibility with Islamic Values in Madrasahs
493 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
The present research offers findings that differ from prior studies in several ways. The
present research delves deeper into the contextual adaptability of KM within Islamic educational
institutions, specifically Madrasahs, uncovering a nuanced understanding of how KM aligns with
Islamic values. Unlike previous studies that broadly assessed KM's implementation, this research
uniquely highlights the dual challenge of maintaining religious identity while embracing modern
pedagogical approaches. A particularly surprising result is the demonstrated feasibility of
integrating character education and Islamic values into project-based and differentiated learning,
which was previously seen as challenging due to the rigid structure of traditional Islamic
curricula. Furthermore, the study reveals an unanticipated gap in teacher preparedness, even
among experienced educators, emphasizing the necessity for tailored professional development.
These findings underscore the importance of a balanced framework that harmonizes KM’s
secular focus with the distinct needs of religious institutions, offering new perspectives and
practical solutions for a previously underexplored aspect of curriculum implementation.
CONCLUSION
This study uncovers that in its implementation, the Kurikulum Merdeka (KM) in
Indonesian Madrasahs finds a correlation with the values instilled through the principles of
Islamic education, namely by practising character building, student-centred learning, as well as
the flexibility of the curriculum to tailor the local culture. However, its implementation also faces
challenges in terms of lack of teacher training, constrained resources, and tensions between
KM’s flexible framework and the conventional cultural and religious base of Madrasahs. These
tensions highlight the importance of local-level adjustments and capacity-building efforts to
support effective curriculum adoption. Nevertheless, this study emphasizes that KM holds great
potential to promote holistic student development if these challenges are addressed through
personalized support, active stakeholder involvement, and policy revisions that account for the
unique needs of Madrasahs. By balancing national education reform goals with the religious
characteristics of faith-based institutions, KM can serve as a tool to advance inclusive and
relevant education in Indonesia. The study also underscores the need for further research to
explore the nuanced interactions between national education policies and local practices in
Madrasahs.
This study addresses a critical gap in the literature regarding the implementation of
Kurikulum Merdeka (KM) in Islamic schools in Indonesia; however, several limitations impact
the generalizability and comprehensiveness of its findings. The literature review was constrained
by the limited availability of academic references on KM in Islamic education, potentially
excluding relevant studies due to the curriculum's novelty. The findings are context-specific and
may not generalize across diverse regional educational policies, socio-cultural contexts, school
facilities, and teacher competencies within Indonesia's Islamic schools. Furthermore, the study
includes limited case studies, focusing primarily on specific schools without a broader
representation of the varying institutional types and challenges. It also lacks analysis across
different levels of education and does not account for demographic variables such as gender and
age, which are critical for understanding KM's impact on diverse student populations.
Methodologically, the study relies heavily on secondary data, precluding the use of mixed
methods or primary data collection that could provide richer insights into real-time
implementation dynamics. To address these limitations, future research should adopt longitudinal
designs incorporating primary data collection across multiple case studies and regions, analyze
KM’s impact on various educational levels, and explore demographic factors like gender and age.
A mixed-methods approach, combining qualitative and quantitative analyses, would also offer a
deeper and more comprehensive understanding to inform evidence-based policies for Islamic
education in Indonesia.
Eka Rizki Amalia et al
494 Munaddhomah: Jurnal Manajemen Pendidikan Islam, Volume 5, Issue. 4, 2024
ACKNOWLEDGMENT
The first author extends her heartfelt gratitude to Indonesia's Ministry of Religious Affairs
(MoRA) and the Indonesia Endowment Fund for Education (LPDP) for their generous support
through a scholarship for her doctoral study. This research, which forms part of her doctoral
work, has also facilitated this collaborative paper with the co-authors. Furthermore, all the
authors collectively express their sincere appreciation to Universitas KH Abdul Chalim (UAC) for
their invaluable support throughout this endeavour.
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