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This research focuses on the role of Islamic Religious Education (PAI) teachers in actualizing the values of Ahlussunnah Wal Jamaah (Aswaja) Annahdliyah as one of the Islamic guidelines that develop and are firmly rooted in Indonesia. Aswaja values have distinctive characteristics that emphasize moderation, tolerance, and maintaining religious traditions that have been acculturated with local culture without abandoning the principles of Islamic law. In the context of education, Aswaja is an important foundation in shaping the character of students who are religious, nationalist, and able to appreciate diversity in a multicultural society. The purpose of this study is to find out: (1) how to implement the role of PAI teachers in integrating Aswaja values in the learning process at MA NU Assalafie Babakan Ciwaringin Cirebon, (2) problems that arise in the actualization process, such as limited student understanding, differences in family backgrounds, to the challenges of globalization currents that can affect religious understanding, and (3) efforts made by teachers to overcome them, for example, through a personal approach, strengthening Aswaja-based teaching materials, and collaboration with schools and parents. This study uses a qualitative method with a field study approach. Data was obtained through observation, in-depth interviews with madrasah heads, deputy heads of student affairs, and five PAI teachers, and documentation of learning activities. Data analysis was carried out through the stages of reduction, presentation, and conclusion drawn, then tested for validity with the source triangulation technique. The results of the study show that the role of PAI teachers is very crucial in maintaining the value of Aswaja so that it remains relevant and internalized in students.

Moral and social education in Islam plays a crucial role in shaping children's character, developing noble character and social responsibility. In this context, the Prophet Muhammad (peace be upon him) serves as a prime role model, whose behavior and sayings provide comprehensive guidance for the development of character values. This study aims to analyze authentic hadiths depicting the Prophet's interactions with children to uncover key moral and social values that can be integrated into contemporary Islamic education. The method used is a descriptive qualitative approach with thematic analysis techniques. Data were collected from relevant authentic hadith literature and then analyzed to identify moral values such as honesty, compassion, justice, empathy, and respect for children's rights. The analysis also considered the historical and social context of the hadiths, allowing interpretations of the values to be tailored to current educational needs. The results show that the Prophet Muhammad taught moral and social principles not only through verbal statements but also through concrete examples in his daily life. For example, he demonstrated gentleness toward children, respected their opinions, appreciated good behavior, and reprimanded them wisely when mistakes occurred. This approach creates an educational pattern that is not authoritarian, but rather builds positive emotional bonds between educators and students. These findings emphasize the relevance of prophetic values in shaping character education in the modern era, which often faces challenges of morality and the degradation of social values. Integrating these values into the curriculum and educational practices in schools and families is expected to produce individuals who are not only intellectually intelligent but also possess high moral integrity and social sensitivity.

Leadership is one of the key factors determining whether an organization will achieve victory or experience failure, achieve success or experience setbacks, and be accepted or rejected by the surrounding environment.. The purpose of this study is to examine leadership in the world of education in more depth, especially from the perspective of Islamic teachings. This study is included in the category of qualitative research with a literature review approach. Data collection was carried out through tracing and analyzing relevant literature, such as books and scientific articles, which were then combined to produce findings. The research findings reveal that leadership in Islamic education is based on obedience to Allah SWT and the importance of building harmonious social interactions. The three main principles of Islamic leadership are Amanah (responsibility and trustworthiness), Adil (upholding justice in all aspects of life), and Musyawarah (respecting points of view and building joint decisions). These principles require educational leaders to set a good example by managing resources with integrity, treating all parties fairly, and prioritizing collaborative decision-making.

This research uses a qualitative approach aimed at describing how the emotional intelligence of school principals improves teacher personality competence, to find out how teacher personality competence is and to find out the supporting and inhibiting factors in improving teacher personality competence with the emotional intelligence of school principals at SMAN 11 Muaro Jambi. The research findings indicate that the principal’s ability to recognize, manage, and express emotions effectively can create a conducive environment for the development of teacher personality. By providing motivational support, leading with empathy, and setting an example in interacting with teachers, the principal plays a role as an agent of change that enhances interpersonal relationships and teacher professionalism. Teacher personality competence is reflected in aspects of integrity and responsibility, emotional maturity, interpersonal skills, and strong commitment to the teaching profession. The main supporting factors for the principal's emotional intelligence in enhancing teacher personality competence include a conducive school environment, professional training and development, good role modeling by the principal, and social support among teachers. Meanwhile, significant inhibiting factors include limited time and resources, as well as teacher stress and workload. A principal with high emotional intelligence can play an essential role in creating positive change that supports the development of teacher personality, even though various challenges must be addressed.

This article discusses the Direct Instruction strategy, a teacher-centered learning approach that emphasizes systematic and structured delivery of material. The purpose of this study is to address the following research questions: (1) What is meant by direct instruction strategy? (2) What are the characteristics of the direct instruction strategy? (3) What are its strengths and weaknesses? and (4) How is the direct instruction strategy applied in Islamic Religious Education (PAI) subjects? This article uses a library research method by examining various relevant theoretical sources. The findings indicate that direct instruction is an effective approach for delivering factual and procedural knowledge, particularly when learning objectives focus on mastering basic skills and understanding concepts in stages. This strategy is characterized by clear teacher guidance, structured learning steps, and continuous assessment. Its advantages include time efficiency and ease of classroom control, while its drawbacks involve limited student participation and less development of critical thinking skills. In the context of PAI learning, this strategy can be effectively applied to memorization materials, basic conceptual understanding, and character formation through concrete examples and teacher modeling.      

Looking at the culture that occurs in the environment where we live, most early education is handled by a mother, although there are some fathers who also pay great attention to children's education, but this is still relatively rare and most of the time it is the mother who educates them starting from being able to eat, walk, talk, bathe and etc. Due to the understanding in society that a mother only stays at home without needing to work, the job of earning a living is the father's duty, but in everyday life there are many households where the father's work cannot meet daily needs so the mother must help.In the end, many mothers have outside jobs, mothers are still required to educate their children and earn a living. For mothers, this is an obligation that they must carry out, apart from education in daily life, mothers must also think about psychological and spiritual development, Islamic religion, so that their children have a path that is blessed by Allah SWT.The method that career mothers usually use in educating their children is putting them in TPQ, Islamic boarding school, continuous habituation, parents providing examples. The results obtained from these various efforts are that children get used to praying 5 times a day from childhood, get used to reading the Al-Qur'an, are polite to their parents, behave well towards neighbors, older people or friends and so on.

This study aims to examine in depth the views of Afrizal Nur in his book Tafsir Al-Mishbâh̲ in Sorotan which assesses that M. Quraish Shihab has a strong affiliation with the Shia school. The author uses the theory of hermeneutics of objectivity, where the interpretation of the text is understood based on the author's intent, not the subjective conclusions of the interpreter. The findings of this study indicate that although M. Quraish Shihab cites Shia sources of interpretation, he remains objective in processing the references. The analysis proves that some of M. Quraish Shihab's views in Tafsir Al-Mishbâh̲ often contradict Shia figures, such as Thabathaba'i in Tafsir al-Mîzân. This study also discusses the main issues highlighted by Afrizal Nur, including the glorification of Fatimah R.A., the successor of the Prophet Muhammad SAW, to the concepts of Ahl al-Bait, ismah, and taqiyyah. With the maudhû’i interpretation model and qualitative approach, this study successfully explains that Afrizal Nur’s view is not entirely objective in assessing the Tafsir Al-Mishbâh̲. Through concrete examples of verses and themes of interpretation, this study strengthens the argument that M. Quraish Shihab maintains the scientificity of his interpretation without supporting certain sectarian views