ORIGINAL ARTICLE
INTEGRATING ISLAMIC COUNSELING INTO PAI
INSTRUCTION TO ENHANCE CHARACTER AND LEARNING
QUALITY: A CASE STUDY
Ahmad Pirdaus1.
Siti Juariah2 Universitas Pelita Bangsa.
Indonesia *Corresponding Author:
ABSTRACT
The persistent challenge in Islamic Religious Education (PAI) in many Indonesian schools is that learning often remains cognitively oriented, while the internalization of Islamic values into studentsAo daily self-regulation and behavior is uneven.
this issue is particularly salient in vocational schools where integrity, discipline, and workplace ethics are essential.
This study aimed to analyze how Islamic Guidance and Counseling (BK Isla.
is implemented to improve the quality of PAI learning at SMK Negeri 2 Setu, with specific attention to BKAePAI collaboration and student outcomes across BloomAos cognitive, affective, and psychomotor domains.
Using a qualitative case study design, data were collected through observations of religious routines and counseling practices, semi-structured interviews with BK and PAI teachers, documentation review, and student perspectives .
= .
via questionnaire and confirmatory interviews.
the data were analyzed thematically and mapped onto BloomAos domains.
The findings indicate that Islamic elements are present in BK services .
, occasional use of QurAoanic verses/hadith and akhlaqAe ibadah guidanc.
, yet integration remains incidental and not institutionalized through standardized modules, indicators, or systematic documentation.
BKAePAI collaboration is visible through joint programs .
, pesantren kilat, keputrian, daily kultum, congregational prayers, and Jumat Berka.
, but it is not consistently managed as an integrated planningAeimplementationAeevaluation cycle.
Student-perceived benefits are strongest in affective and behavioral routines .
orship awareness, self-control, respectful conduc.
, while higher-order cognitive gains .
nalyzingAe evaluatingAecreatin.
appear limited.
major barriers include time constraints, limited resources, and weak reporting practices, alongside studentsAo strong demand for contextual and digital support channels.
The study concludes that BK Islam at SMKN 2 Setu constitutes a promising practice rather than a validated model, and it should be strengthened through institutional SOPs, shared BKAePAI indicators, periodic evaluation routines, and ethically protected digital counseling options.
Future research should employ multi-site and mixed-method designs, incorporate longitudinal tracking, and test digital-enhanced BKAePAI integration models with clearer outcome measures and implementation fidelity indicators.
Keywords: BloomAos taxonomy.
Islamic counseling.
Islamic religious education.
School collaboration.
Vocational secondary school
INTRODUCTION
In the past decade, much research has focused on strengthening school outcomes through holistic student development, emphasizing not only cognitive achievement but also socio-emotional competencies, moral character, and value internalization.
Large-scale evidence syntheses show that universal school-based programs targeting socialAeemotional competencies are associated with meaningful improvements in studentsAo behavior, attitudes, and academic performance (Durlak et al.
, 2011.
Taylor et al.
, 2.
parallel, character education research has expanded, with meta-analytic findings suggesting that character education is generally associated with improved academic and behavioral outcomes across diverse settings (Jeynes, 2019.
Berkowitz, 2.
These global trends reflect a growing consensus that schooling should support the formation of studentsAo ethical judgment, self-regulation, and pro-social dispositionsAicapacities that become increasingly critical for adolescents navigating identity development, peer influence, and digital environments.
Within this broader global movement, religious and spiritual dimensions remain highly salient for many learners and communities, especially in contexts where religion constitutes a primary framework for meaning-making, moral orientation, and daily practice.
Contemporary psychotherapy scholarship has also taken seriously the role of religion/spirituality (R/S) in human
Meta-analytic evidence indicates that integrating clientsAo religion/spirituality within psychotherapy can yield positive outcomes, and newer meta-analytic work continues to explore how EDUCATIONE: Journal of Education Research and Review | 201
ORIGINAL ARTICLE
religiously integrated treatments compare with nonreligious counterparts (Captari et al.
, 2018.
BouwhuisVan Keulen et al.
, 2.
In educational settings, this implies that guidance services and religious education may be more effective when they acknowledge studentsAo religious worldviews and translate religious values into concrete self-management, interpersonal responsibility, and ethical action.
In Indonesia, the educational mandate explicitly emphasizes faith, piety, and noble character, making Pendidikan Agama Islam (PAI) a strategic locus for character formation.
However, as reflected in Indonesian scholarship.
PAI implementation often faces a recurring challenge: classroom instruction can become overly cognitive and content-centered, while internalization into daily behavior remains uneven (Hidayat, 2021.
Arifin & Nurhakim, 2025.
Afifah & El-Yunusi, 2.
Complementary evidence from local studies further suggests that studentsAo moral and religious practices are shaped not only by lesson delivery but also by school culture, habituation programs, and psychosocial supports (Ramdan, 2020.
Sumarta Tata et al.
, 2.
In vocational secondary education (SMK), the urgency is amplified: students are simultaneously preparing for workforce transitions that demand discipline, integrity, accountability, and respectful communicationAiqualities that align closely with the moral aims of Islamic education.
Against this background.
Bimbingan dan Konseling (BK) is positioned as a key school service to support studentsAo personal-social development, learning adjustment, and career readiness.
In Islamic perspectives.
BK is expected to help students align behavior with divine guidance, strengthen responsibility, and cultivate akhlak (A.
Purnama, 2020.
Suryani et al.
Rohman, 2.
When BK is intentionally linked with PAI, the potential benefit is a coherent educational ecosystem: PAI provides normative and theological grounding, while BK provides structured assistance for self-understanding, decision-making, and behavior change in everyday life.
This integrative logic is highly consistent with the learning taxonomy traditionAiparticularly BloomAos frameworkAiwhere educational goals extend across cognitive, affective, and psychomotor domains (Bloom, 1956.
Magdalena et al.
, 2.
In short, the global and Indonesian literatures converge on a practical proposition: values are internalized most effectively when instruction, counseling support, and lived school routines are aligned.
Despite the strategic promise of integrating Islamic counseling services with PAI learning, several problems remain persistent and insufficiently resolved.
First, it remains unclear why integration efforts in many schools tend to be partial and activity-based .
, religious events and habituatio.
rather than systematically designed with shared indicators, documentation, and evaluation routines.
Second, there is a recurring contradiction in implementation: schools may run many religious programs .
, congregational prayers, short sermons, pesantren kila.
, yet studentsAo day-to-day self-regulation, respectful conduct, and moral consistency may still lagAisuggesting that exposure to activities does not automatically translate into deep value internalization.
Third, the collaboration between BK teachers and PAI teachers frequently depends on informal coordination rather than an explicit joint program logic .
lanningAeimplementationAe evaluatio.
tied to student developmental outcomes, an issue highlighted across Indonesian studies on BKAe PAI synergy and character formation (Ramdan, 2020.
Rohmah Dewi et al.
, 2022.
Sumarta Tata et al.
, 2.
A general solution implied by both counseling and character education literatures is to move from fragmented initiatives to structured, evidence-oriented programs.
In school counseling research, comprehensive and well-implemented counseling programs have been associated with improved student experiences and achievement-related outcomes (Lapan et al.
, 1997.
Lapan et al.
, 2.
Moreover, metaanalytic research on counseling interventions in schools supports the view that counseling can positively influence student outcomes when implemented with sufficient quality and clarity of targets (Whiston et al.
Prout & Prout, 1.
Translating this into an Islamic schooling context suggests a direction: Islamic BK should not merely Auadd religious messagesAy into sessions.
rather, it should become a documented, collaborative, and evaluable service system that operationalizes Islamic values into observable student competencies and routines, with strong alignment to PAI learning goals.
Prior research offers several specific approaches that can inform a more systematic integration of BK Islam and PAI.
First, international counseling scholarship consistently shows that counseling impacts tend to be stronger when services are delivered through comprehensive, coordinated programs rather than isolated remedial actions.
statewide evidence on fully implemented school counseling programs reports positive associations with studentsAo academic and safety-related experiences (Lapan et al.
, 1997.
Lapan et , 2.
, and meta-analytic reviews confirm that counseling interventions can yield measurable benefits depending on design quality and contextual fit (Whiston et al.
, 2011.
Prout & Prout, 1.
Second, character education and socialAeemotional learning (SEL) provide complementary evidence bases: meta-
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analyses indicate that character education is associated with improved achievement and behavior (Jeynes, 2.
, while SEL interventions are linked to better social behavior, reduced conduct problems, and higher academic performance (Durlak et al.
, 2011.
Taylor et al.
, 2.
Although often framed in secular terminology, many core constructs in these literaturesAisuch as self-control, empathy, responsibility, and prosocial normsAiclosely align with Islamic akhlak education, suggesting the practical value of translating Islamic values into evidence-informed developmental targets .
, honesty as integrity competency, sabr as emotional regulation, and amanah as responsibilit.
Third, research on religion/spirituality (R/S)integrated helping approaches underscores that incorporating clientsAo religious values can be both ethically and clinically relevant when conducted responsibly and with cultural attunement (Vieten et al.
, 2022.
Currier et al.
, 2.
, and meta-analytic evidence supports the effectiveness of R/S-integrated psychotherapy in appropriate contexts (Captari et al.
, 2018.
Bouwhuis-Van Keulen et al.
, 2.
Within Islamic contexts specifically, empirically based psychology of Islam argues that Islamic worldviews shape coping, meaning, and behavioral orientation and thus should be treated as psychologically substantive rather than merely symbolic Aureligious decorationAy (Abu-Raiya & Pargament, 2011.
Abu-Raiya, 2.
, which strengthens the theoretical legitimacy of Islamic BK as a culturally coherent approachAiprovided it is operationalized Finally, digital and media-supported enhancements are increasingly relevant because studentsAo preference for contextual, media-rich learning aligns with broader educational evidence that technology-supported learning can improve engagement and outcomes.
for instance, a mobile learning meta-analysis reports overall positive effects on learning achievement (Sung et al.
, 2.
While mobile learning is not identical to counseling, the implication remains important for practice: integrating digital media .
, micro-learning, reflective prompts, and supervised e-counseling channel.
may increase accessibility and relevance for digitally immersed adolescents, consistent with studentsAo expressed need for more contextual and digital modes of support.
Although the above literatures offer strong foundations, they also illuminate a clear research gap when mapped onto Indonesian vocational schools and the specific goal of improving PAI learning quality through Islamic BK.
First, much of the international evidence on school counseling effectiveness and comprehensive counseling programs is not explicitly faith-based and is largely generated in Western educational systems (Whiston et al.
, 2011.
Lapan et al.
, 1.
This creates a contextual gap: evidence supports counseling effectiveness, but it remains under-specified how to design counseling programs that are explicitly anchored in Islamic values and connected to religious instruction outcomes.
Second.
Indonesian studies often emphasize that BK Islam can contribute to religiosity and character (Najah, 2020.
Hadi et al.
, 2020.
Vidyana & Almufti, 2.
, yet the literature frequently reports implementation descriptively, without fully articulating: .
a shared logic model between BK and PAI, .
operational indicators across learning domains, and .
robust documentation and evaluation cycles.
This aligns with your empirical observation that integration exists but remains partial, with limitations in time, documentation, and resources.
Third, the use of BloomAos taxonomy as an evaluative bridge between counseling outcomes and learning outcomes remains relatively underutilized.
Many studies discuss spiritual or moral impacts, but fewer explicitly trace how counseling-linked interventions strengthen cognitive understanding of PAI, affective internalization of values, and psychomotor enactment of religious practices as interconnected domains.
This matters because, in vocational settings, religious learning quality is not only about knowing doctrines, but about translating values into disciplined habits, workplace ethics, interpersonal respect, and self-managementAiprecisely the areas where counseling interventions can be Consequently, there is a specific gap for a contextualized, school-based, empirically grounded account of how Islamic BK is implemented in a vocational school, how it collaborates with PAI instruction, what obstacles constrain systematic delivery, and how student outcomes can be interpreted coherently through BloomAos cognitiveAeaffectiveAepsychomotor domains.
The purpose of this study is to analyze the implementation of Islamic guidance and counseling services in improving the quality of Islamic Religious Education (PAI) learning at SMK Negeri 2 Setu, with particular attention to how BKAePAI collaboration operates in practice and how student outcomes manifest across BloomAos cognitive, affective, and psychomotor domains.
This study contributes novelty by: .
positioning Islamic BK not merely as supportive moral advice but as a programmatic school service that can be evaluated in relation to learning quality.
using BloomAos taxonomy as an integrative analytic lens to connect counseling processes with PAI learning outcomes across cognitiveAeaffectiveAepsychomotor
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generating implementation-based insights .
lanning, collaboration patterns, documentation constraints, and digital innovation need.
specifically within an Indonesian vocational school setting, where work-readiness and character demands intersect.
Although this is a qualitative case study, it is theoretically justified to advance a guiding proposition: when Islamic BK is collaboratively aligned with PAI through structured planning and evaluation, students are more likely to demonstrate improvements in .
religious understanding .
, .
value internalization and self-regulation .
, and .
religious practice and ethical conduct .
, consistent with evidence on comprehensive counseling programs, character education, and SEL (Lapan et al.
, 1997.
Jeynes, 2019.
Durlak et al.
, 2.
This study is limited to a single-site case (SMK Negeri 2 Set.
and focuses on the implementation of Islamic BK services as experienced by BK teachers.
PAI teachers, and students.
The scope includes service forms .
ndividual and group counseling, religious habituation programs, and collaborative religious activitie.
, perceived outcomes, and implementation barriers .
ocumentation, time, resources, and need for digital innovatio.
The study does not aim to generalize statistically to all vocational schools.
instead, it provides an in-depth contextual account intended to inform program development, policy refinement, and future multi-site or mixed-method studies.
METHOD
Research Design and Approach The study employed a qualitative research design using a case study approach to obtain an in-depth understanding of how Islamic Guidance and Counseling services (BK Isla.
were implemented to strengthen the quality of Islamic Religious Education (PAI) learning at SMK Negeri 2 Setu.
Bekasi.
West Java (Indonesi.
A case study design was selected because it enables a holistic exploration of a bounded system .
school program and its actor.
within its real-life context through multiple sources of evidence (Creswell, 1998.
Assyakurrohim et al.
, 2.
In line with qualitative principles, the researcher served as the key instrument and focused on capturing meanings, processes, and implementation dynamics in a natural setting (Sugiyono, 2018.
Pahleviannur et al.
, 2.
The unit of analysis was the implementation process of BK Islam and its synergy with PAI learning practices .
, individual/group counseling, religious habituation programs, and collaborative activities between BK and PAI teacher.
To sharpen interpretation of Aulearning quality,Ay the analysis used BloomAos taxonomy domains .
ognitive, affective, psychomoto.
as an organizing framework when coding and interpreting the data (Magdalena et al.
, 2020.
Lafendry, 2.
Population and Sample / Participants The research population comprised the school community directly involved in BK and PAI implementation at SMKN 2 Setu.
Participants were selected through purposive sampling based on their roles and direct engagement with BK Islam and PAI activities.
Key informants consisted of the BK teacher/counselor, the PAI teacher, and students who experienced BK Islam and PAI learning and participated in school religious programs.
In this case study, 30 students participated as respondents for the student perspective component .
uestionnaire/angket and confirmatory interview.
, consistent with the study report.
Table 1.
Participants and inclusion criteria Participant group Role in the case Inclusion criteria Program Actively provides counseling teacher/counselor implementer (BK services and participates in school character/religious programs PAI teacher Instructional Teaches PAI and coordinates implementer (PAI religious learning activities Students .
Program
Enrolled at SMKN 2 Setu and has participated in PAI learning and BK-related activities Main contribution Implementation logic, documentation practices Learning integration with BK, classroom realities Perceived learning engagement EDUCATIONE: Journal of Education Research and Review | 204
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Data Collection Techniques and Instruments The data used for this study were collected by combining interviews, observations, documentation review, and a student perception questionnaire .
to allow triangulation across methods and sources (Creswell, 1998.
Pahleviannur et al.
, 2.
Data collection focused on capturing both what was implemented .
rocess evidenc.
and how it influenced learning quality .
earning indicators aligned with BloomAos domain.
Semi-structured interviews were conducted with the BK teacher/counselor and the PAI teacher, and selectively with students to deepen interpretation of questionnaire responses.
The interview guide covered BK Islam service forms .
ndividual, group, classical guidanc.
and Islamic value integration (QurAoan/hadith and akhlak guidanc.
BKAePAI collaboration mechanisms .
oint programs such as pesantren kilat, keputrian, kultum, and congregational prayer.
, perceived outcomes and implementation barriers .
ime, documentation, and resource.
, and evaluation practices and follow-up actions.
Non-participant observations targeted routine and program-based religious activities and the practical integration of Islamic values in BK/PAI contexts using an observation checklist that recorded Islamic value integration during counseling/learning, student engagement and participation patterns, evidence of habituation .
rayer routines, short sermons/kultum, discipline, etiquett.
, and the visibility of collaboration between BK and PAI teachers.
A documentation study was also conducted to validate and contextualize implementation claims using BK service plans .
here availabl.
, activity logs, anonymized student guidance notes, school policies related to counseling/character education, records of religious programs .
chedules, minutes, photos, attendance, and school announcement.
, and PAI learning documents .
esson plans, teaching materials, and evaluation formats where accessibl.
Finally, a brief student questionnaire .
was administered to 30 students.
its items were organized around BloomAos domains to capture cognitive .
nderstanding and relevance of PAI conten.
, affective .
ttitudes toward worship, values internalization, respect, self-contro.
, and psychomotor .
articipation in religious practices and visible behavioral routine.
Table 2.
Data sourceAeinstrument matrix Research focus Data source Islam BK teacher/counselor PAI learning quality and PAI teacher Student experience and Students Real and School activities Formal program School records Technique Interview Interview Questionnaire selective interview Observation Documentation Instrument / evidence Semi-structured interview Semi-structured interview Angket (Bloom domain.
interview prompts Observation checklist field BK logs, program schedules, policy/archives Data Analysis Procedures The data analysis followed an iterative qualitative process consisting of data condensation, data display, and conclusion drawing, supported by thematic coding and guided interpretation using BloomAos taxonomy (Magdalena et al.
, 2020.
Pahleviannur et al.
, 2.
The data used for this study were analyzed through sequential steps beginning with data preparation, where interview recordings .
hen applicabl.
were transcribed verbatim and observation notes and documents were organized chronologically and by source (BK.
PAI, student, and school progra.
Next, initial .
coding was applied to meaning units to capture key actions, strategies, and issues .
QurAoanic insertion in counseling, collaborative religious programs, partial integration, documentation gaps, and digital media need.
Codes were then clustered into broader categories .
xial codin.
representing implementation patterns and outcomes .
BKAePAI collaboration, program structure, student responses, constraints and enabling factor.
This process culminated in thematic synthesis .
elective codin.
to explain AuhowAy and AuwhyAy BK Islam influenced PAI learning quality.
ensure analytic clarity, themes were mapped onto BloomAos domainsAicognitive outcomes .
, relevance of PAI content to real lif.
, affective outcomes .
, worship awareness, value appreciation, self-contro.
, and psychomotor outcomes .
, active participation in religious practices and habituation routine.
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Finally, triangulation and interpretation were conducted by cross-checking findings from interviews, observations, documents, and student questionnaires to confirm consistency, identify discrepancies, and interpret the degree of integration .
ystematic vs.
and the strength of collaborative planning and evaluation mechanisms (Assyakurrohim et al.
, 2.
Table 3.
Bloom-domain analytic lens and examples of evidence Bloom What was examined Examples of evidence used in analysis Cognitive Understanding and Student statements about relevance.
application of PAI concepts explanation of contextual learning.
learning artifacts Affective Values internalization.
Student attitudes toward worship.
discipline/respect.
attitudes, religiosity teacher reflections on character change Psychomotor Religious practice and routine Observation of congregational prayer, kultum, program documented activity logs Validity.
Reliability, and Ethical Considerations Because the study was qualitative, quality assurance emphasized trustworthiness rather than statistical validity alone (Creswell, 1998.
Pahleviannur et al.
, 2.
Credibility was strengthened through method triangulation .
nterviewsAeobservationsAedocumentsAequestionnair.
, source triangulation (BK teacher.
PAI teacher, and student.
, and iterative comparison between field notes and interview claims.
where feasible, member checking was conducted by confirming key interpretations with teacher informants.
Transferability was supported by providing a contextual description of the school setting and the forms of programs .
esantren kilat, keputrian, kultum, and congregational prayer.
so readers can judge applicability in similar vocational school contexts.
Dependability was supported through an audit trail documenting research decisions, instrument refinements, and coding steps, along with consistent use of BloomAos domain mapping (Magdalena et al.
, 2.
Confirmability was enhanced through analytic memos and explicit linkage between themes and evidence .
nterview excerpts, observation notes, and document record.
For the student questionnaire .
, reliability was treated as supportive evidence.
content relevance was strengthened by aligning items with BloomAos domains and reviewing item clarity with educators familiar with BK/PAI contexts (Lafendry, 2.
Ethical procedures included formal permission from relevant institutional authorities, informed consent from teacher participants and students .
ncluding school/guardian authorization where require.
, confidentiality and anonymity through de-identification of sensitive records, voluntary participation with the right to withdraw, and secure storage of all research materials with reporting limited to aggregated findings to prevent harm or labeling.
RESULTS AND DISCUSSION
The findings of this study clearly show that the implementation of Islamic Guidance and Counseling (BK Isla.
to improve the quality of Islamic Religious Education (PAI) learning at SMKN 2 Setu has begun to develop.
however, it remains partial, practice-driven, and not yet institutionalized as a systematic Empirically, three main data sourcesAi.
observations of school religious routines and counseling practices, .
in-depth interviews with BK teachers and PAI teachers, and .
student perspectives .
= .
Aiconverge on four factual findings.
First.
Islamic values are present in BK services, but integration is still incidental rather than procedural.
Observational indicators confirm that counseling sessions sometimes incorporate QurAoanic verses or hadith and address akhlaqAeibadah dimensions.
the approach is still described as general and lacks a clear program architecture .
, standard modules, service workflow, measurable outcomes, and structured documentatio.
Second.
BKAePAI collaboration exists and is visible through joint religious activities, but it is not yet managed as a unified planningAe implementationAeevaluation cycle.
Recurring programs such as pesantren kilat, keputrian, daily kultum, congregational prayers, and Jumat Berkah function as a shared arena for spiritual reinforcement and psychosocial support, yet BK involvement remains limited in upstream design .
oint needs assessment, shared indicators, and integrated evaluation reportin.
Third, student-perceived outcomes appear across BloomAos domains, with the strongest signals in affective and behavioral routines, while higher-order cognitive gains remain limited.
Students report increased worship awareness, improved self-control, and EDUCATIONE: Journal of Education Research and Review | 206
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more respectful behavior.
this suggests movement in the affective domain from receivingAeresponding toward early valuing for some learners, alongside psychomotor indicators in routine practices .
, prayer participation and kultum involvemen.
In contrast, cognitive outcomes predominantly remain at understandingAeapplying levels .
, connecting PAI concepts to daily lif.
, with fewer indications of analyzingAeevaluatingAecreating moral-religious reasoning.
Fourth, the dominant implementation barriers are structural and managerial rather than purely pedagogical, including limited time allocation, constrained human and material resources, and weak documentation and reporting routinesAiconstraints that collectively reduce continuity, scalability, and evaluability.
Importantly, studentsAo demand for contextual and digital innovation .
ideos, interactive media, online counseling options, and confidential digital AucurhatAy channel.
emerges as a concrete user-driven requirement rather than a researcher-imposed Table 4.
Summary of Thematic Findings.
Field Evidence, and BloomAos Implications Primary Thematic finding Factual evidence from data implications for Practical meaning BloomAos domains Verses/hadith used Early affective Requires service Partial integration of occasionally.
no standardized Islamic values in BK guidelines/modules.
eceivingAe indicators, and SOPs Affective & BKAePAI Joint religious programs occur.
Requires cross-teacher collaboration exists BK involvement limited in stronger than POAC/PDCA cycle but is not integrated planning and evaluation cognitive HOTS Students report stronger Requires more Impacts are AffectiveAe worship awareness, selfproblem-based and perceived but not control, respect.
high demand digital PAIAeBK evenly distributed cognitive HOTS for digital innovation Limits Requires program Constraints are Time, personnel, sustainability and system/resourcedocumentation, and media higher-level strengthening and policy support Conceptually, these results are consistent with international scholarship indicating that integrating religion/spirituality into counseling and psychological services can yield meaningful benefitsAiparticularly in self-regulation, coping, and well-beingAiwhile outcomes depend substantially on model quality, practitioner competence, and implementation infrastructure.
Meta-analytic evidence suggests that religious/spiritual adaptations of psychotherapy are generally associated with positive client outcomes, although the magnitude and consistency of effects vary with approach heterogeneity and implementation quality (Captari et al.
, 2018.
Smith et al.
, 2007.
Walker et al.
, 2.
The studentsAo reports of improved worship awareness, self-control, and religiosity are also aligned with findings that adolescent religiosity can relate to stronger self-control and reduced antisocial behavior via value commitment and regulatory mechanisms (Laird et al.
, 2.
, and may be linked with prosocial tendencies in certain contexts (Hardy & Carlo, 2.
At the same time, this study highlights a key divergence from frequently cited Aubest practiceAy principles: the integration remains under-structured .
, not anchored in standardized modules, shared indicators, and robust evaluatio.
This aligns with implementation research emphasizing that intervention success is shaped by implementation determinants such as leadership, organizational support, implementer capacity, time, and monitoring systems (Durlak & DuPre, 2.
In other words, the challenge is less about the promise of the idea and more about the maturity of the implementation infrastructure.
From the perspective of cross-teacher collaboration, the presence of joint activities but limited integrated planning and evaluation is consistent with systematic review evidence showing that school-based collaboration can be powerful for professional learning, yet is commonly constrained by process factors, organizational enabling conditions, and time availability .
e Jong et al.
, 2.
Regarding school counseling effectiveness.
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meta-analytic work indicates that school counseling programs can influence academic, socio-emotional, and behavioral outcomes, but effects depend on intervention design, intensity, and contextual fitAi consistent with this studyAos pattern of meaningful yet uneven impacts in the absence of a standardized design (Whiston et al.
, 2.
Finally, studentsAo requests for digital innovation reflect broader international trends indicating that internet-delivered and remote psychological interventions for children and adolescents can be effective .
ith variable effect.
but require careful attention to engagement, ethics, privacy, and developmental appropriateness (Lypez-Soler et al.
, 2024.
Fischer-Grote et al.
, 2024.
Lau et , 2021.
Hanley et al.
, 2.
Patterns.
Trends, and Data Relationships A central pattern is the imbalance across outcome domains: the strongest impacts appear in affective and psychomotor domains .
orship awareness, religious routines, perceived self-contro.
, while higher-order cognitive outcomes .
thical analysis, moral evaluation, creation of Islamic solution.
are comparatively This pattern is theoretically plausible because routine school activities .
, congregational prayer, daily kultum, pesantren kila.
naturally promote habituation and affective-behavioral responses, whereas higher-order cognition requires intentionally designed learning tasks and assessments oriented to critical moral reasoning (Krathwohl, 2.
A second key relationship is that BKAePAI collaboration functions as a reinforcing mechanism for a religious school climate, but because it has not yet been structured into a coherent management cycle, the influence has not fully translated into traceable programmatic impact .
aselineAetargetsAeindicatorsAemonitorin.
Implementation scholarship underscores that without such structures, programs often become person-dependent and unstable over time (Durlak & DuPre, 2.
Alignment or Deviation from the Study Proposition If the initial proposition was that integrated BK Islam can improve the quality of PAI learning, the evidence provides partial support: students perceive improvements .
rimarily affectiveAepsychomoto.
, yet the integration remains partial and therefore cannot be claimed as the output of a mature, validated model.
program-evaluation terms, the observed practice is better described as a promising practice rather than a validated model.
Alternative Interpretations One explanation for the increase in religious behavior is the effect of the schoolAos religious environment itself .
outine habituatio.
, not solely counseling services.
Other plausible interpretations include .
social desirability bias when students report religiosity-related outcomes, .
temporary change due to event-based programming .
, pesantren kila.
, and .
moderation by heterogeneity in foundational competencies .
, varied QurAoan literac.
, which could produce uneven benefits across students.
Contributions to Theory and Literature A substantive contribution of this study is its analytic framing of BK IslamAePAI integration as an architecture of outcomes across BloomAos domains: .
a cognitive pathway via contextualization of PAI .
an affective pathway via values-based counseling and religious habituation.
a psychomotor pathway via worship practice and structured school religious activities.
This clarifies that improving AuPAI learning qualityAy is not merely a matter of increasing knowledge, but involves combined shifts in values and practices (Krathwohl, 2.
The findings also reinforce broader evidence that integrating religious/spiritual values into helping professions can be beneficial but requires explicit frameworks and professional competence to ensure consistency and fidelity (Captari et al.
, 2018.
Smith et , 2007.
Walker et al.
, 2.
Practical and Policy Implications The most actionable implication is the need to build a BK Islam AusystemAy rather than relying on standalone Operationally, the school can strengthen implementation through: .
a BK Islam guideline/SOP .
ervice flow, semester themes, counseling techniques, referral pathways, and evaluation instrument.
a BKAePAI planning forum .
oint semester programs, affectiveAepsychomotor indicators, and periodic .
capacity building through training in religion/spirituality integration within professional EDUCATIONE: Journal of Education Research and Review | 208
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counseling standards.
digital augmentation, such as protected online counseling channels.
PAI microlearning .
hort videos, workplace-ethics case studie.
, and structured reflection tools.
From a policy perspective, the identified constraints .
ime, documentation, staffing, medi.
reinforce the need for enabling conditionsAidedicated collaboration time, leadership support, and documentation systemsAito ensure sustainability .
e Jong et al.
, 2022.
Durlak & DuPre, 2.
Unexpected Findings A strategically important unexpected finding is studentsAo strong preference for digital formats and more private counseling access channels.
This is not merely a media preference.
it signals access and comfort needs aligned with adolescent communication patterns.
The international literature on youth telemental health emphasizes both the opportunity for effectiveness and the need for ethical-by-design safeguards .
rivacy, data security, informed consent, and risk managemen.
, alongside engagement strategies to prevent dropout (Lypez-Soler et al.
, 2024.
Fischer-Grote et al.
, 2024.
Lau et al.
, 2021.
Hanley et al.
, 2.
Limitations and Reliability of Results Key limitations include the single-site design, the limited student sample .
= .
, reliance on perceptionbased outcomes, and the absence of longitudinal measures to assess stability over time.
Credibility and dependability would be strengthened by explicit reporting of trustworthiness procedures such as source triangulation (BKAePAIAestudent.
, method triangulation .
nterviewsAeobservationsAedocument.
, member checking, and a clear audit trail.
From an implementation perspective, limited program documentation also introduces evaluative risk because it becomes difficult to attribute observed changes to specific program components (Durlak & DuPre, 2.
CONCLUSION
This study aimed to analyze how Islamic Guidance and Counseling services (BK Isla.
are implemented to improve the quality of Islamic Religious Education (PAI) learning at SMK Negeri 2 Setu, with particular attention to BKAePAI collaboration and student outcomes across BloomAos cognitive, affective, and psychomotor domains.
The key findings indicate that Islamic value integration in counseling and PAI learning has begun but remains partial and not yet institutionalized as a systematic program.
BKAe PAI collaboration is visible through routine religious activities .
, pesantren kilat, keputrian, daily short sermons/kultum, congregational prayers, and Jumat Berka.
, yet it is not supported by an integrated planningAeimplementationAeevaluation cycle and strong documentation.
students report the clearest improvements in affective and psychomotor outcomes .
reater worship awareness, self-control, respectful conduct, and participation in religious routine.
, while higher-order cognitive outcomes .
nalyzing, evaluating, and creating Islamic-ethical solution.
remain limited.
and students express a strong need for more contextual and digitally supported methods.
The study contributes theoretically by offering an integrative lens that links BK IslamAePAI implementation to learning-quality indicators across BloomAos domains, and it contributes to practice and policy by providing evidence-based directions for strengthening a school-level system (BK Islam guidelines/SOPs, structured BKAePAI coordination, shared outcome indicators, and routine documentation and evaluatio.
, including safe and relevant digital enhancements.
Future research is recommended to test a more structured BK IslamAePAI model using multi-site or mixedmethod designs, incorporate longitudinal measures to examine sustainability of change, and evaluate digital interventions .
, supervised e-counseling and PAI microlearnin.
with careful attention to ethics, privacy, and student engagement.
REFERENCES