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This study discusses the role of Islamic educational philosophy in guiding the transformation of pesantren education in the modern era. Islamic education in Indonesia plays an important role in shaping students’ character, spirituality, and intellectual abilities, with pesantren as one of the oldest institutions that preserve Islamic values. However, the rapid development of globalization and technology requires pesantren to adapt without losing their identity. This research aims to explain how Islamic educational philosophy becomes the foundation for transformation and to identify forms of change that are relevant to current challenges. The study uses a qualitative approach through a literature review, collecting data from journals and other relevant sources. Data are analyzed using content analysis by organizing and comparing findings from different studies. The results show that pesantren transformation occurs through a selective adaptation process, combining traditional values such as moral education, spirituality, and classical learning with modern elements like curriculum integration, interactive learning methods, and digital technology. Some challenges still exist, including limited facilities, unequal access to technology, and the need to improve teacher competence. Islamic educational philosophy helps maintain balance between intellectual, spiritual, and moral aspects so that modernization does not eliminate pesantren identity.

Learning the History of Islamic Culture plays an important role within Malaysia’s education system. Its purpose is to help students develop a strong identity and love for their nation. In this subject, students are not merely taught facts or knowledge about past events; they are also taught moral values, ethics, and a wholesome Islamic worldview. Integrating this subject into the education curriculum aims to provide children with a comprehensive understanding of the development of Islam, both across the Nusantara region and throughout Southeast Asia as a whole. This way, students gain a broad perspective. Furthermore, this subject is designed to foster a love for knowledge in children and to encourage them to uphold Islamic teachings throughout their lives. Its teaching methods are adapted to the changing times, ensuring that the material taught remains relevant to current needs. Through learning the History of Islamic Culture, it is hoped that children will understand the role and contributions of Muslim communities in Southeast Asia, and grow up to be individuals of good character, useful to society, and able to live in harmony with others in accordance with Islamic teachings.

This study aims to analyze the phenomenon of slang usage on the TikTok social media platform as a form of linguistic adaptation in digital communication. Using a qualitative descriptive approach, this research examines how users modify language structures to create more effective, expressive, and socially meaningful interactions. Data were collected through participatory observation of content appearing on the For Your Page (FYP) feature and analyzed using textual and contextual methods. The findings reveal that slang formation on TikTok occurs within three main domains: phonological transformation through sound reduction to produce linguistic aesthetics, morphological modification through the creation of efficient acronyms, and cognitive-semantic shifts that redefine the meanings of existing vocabulary. These findings demonstrate that slang is not merely a temporary communication trend, but also functions as an important sociolinguistic instrument for constructing group identity, strengthening emotional connections, and reflecting the cognitive and cultural dynamics of contemporary digital society amid the rapid development of information technology.

The development of digital media has transformed Islamic da’wah into a digitally mediated form of religious communication, reshaping structures of authority, engagement, and community formation. However, existing research remains fragmented and lacks a comprehensive structural map. This study conducted a Systematic Literature Network Analysis (SLNA) of Scopus-indexed publications on Islamic da’wah via digital platforms from 2016 to 2026. Using PRISMA-based screening techniques and bibliometric methods—including co-authorship, co-citation, and co-occurrence analyses with VOSviewer—the study analyzed 74 peer-reviewed journal articles. The results indicate a significant increase in the number of publications, particularly following the COVID-19 pandemic. The field is structured around four main themes: platform-based engagement strategies, youth identity formation, digital authority and ethics, and the adaptation of prophetic communication principles to the online context. Although Indonesia and Malaysia dominate the research output, the collaborative network remains relatively dispersed. New topics such as the influence of algorithms and AI-supported da‘wah suggest an expansion toward interdisciplinary directions. This study provides the first comprehensive map based on Scopus for research on Islamic digital da‘wah and offers a foundation for future theoretical and empirical development.

This study aims to compare the Merdeka Curriculum in Indonesia and the National Curriculum in Japan from both conceptual and practical perspectives. The analysis focuses on the fundamental principles, educational goals, learning approaches, and classroom implementation. Indonesia’s Merdeka Curriculum emphasizes flexibility and autonomy for teachers and students, highlighting competency development, character building, and the Profil Pelajar Pancasila (Pancasila Student Profile). Meanwhile, Japan’s National Curriculum centers on fostering a well-balanced personality through integrated moral, social, and academic education. Conceptually, both curricula share similarities in promoting holistic learning and character education, yet they differ in implementation and assessment systems. In Indonesia, project-based and differentiated learning approaches are key features, whereas Japan emphasizes collaborative learning, discipline, and hands-on experience in daily life. Practically, Indonesia faces challenges in ensuring equal access to resources and teacher readiness, while Japan has established a stable and standardized national education system. This comparative analysis reveals that Indonesia can learn from Japan in terms of consistency, learning culture, and the integration of moral and social values. Thus, the study provides valuable insights for enhancing Indonesia’s curriculum to become more globally responsive while preserving national identity and character.

This study examines the influence of Islamic education policy on the development of students' religious character at MAS Laboratory IAIN SU Medan. The background of this study lies in the importance of Islamic educational institutions in shaping not only students' intellectual capacity but also their spiritual and moral identity. The study also examines how educational policies relate to curriculum, learning processes, institutional culture, and teacher roles contr To get data from teachers, students, and school administrators, a qualitative descriptive approach was used, which included observations, interviews, and documentation. The results show that students' development of religious character is significantly impacted by the adoption of Islamic education policies. Key elements that support students' faith, self-discipline, and moral principles include teacher modeling, consistent religious practices in school activities, and integrated learning between religious and general courses. Nevertheless, issues like uneven policy implementation and low teacher proficiency continue to impede the best possible results. According to the study, maintaining and enhancing kids' religious character formation in Islamic educational contexts requires professional teacher development, continuous policy execution, and close community, parent, and school involvement.

Abstract: This study aims to analyze the PAI integration learning model with identity elements (clean and healthy living) in group B students. The research used a qualitative approach with a case study research type. The research location was in ABA 7 Karangjati Kindergarten, Blora Regency, with 33 student informants and two teachers. Data collection techniques through observation, interviews, and documentation. The data validity test used a credibility test where this study used triangulation. Data analysis techniques used data condensation, data presentation, and drawing conclusions. The results of the study showed that the application of PAI integration learning with identity elements (clean and healthy living) increased students' awareness of environmental cleanliness, both at school and at home. In addition, changing 90% of student behavior in terms of cleanliness, students have thrown garbage in its place, picked up scattered garbage, rearranged what has been used when playing, studying, and so on. They have a sense of responsibility for themselves and the surrounding space. In this activity, 20% of teachers or parents continue to remind their children to maintain cleanliness in order to live a clean and healthy life.

Cultural Islam and structural Islam are two approaches that reflect the dynamics of Islam in society. Cultural Islam Refers to religious expressions that are integrated with local culture, such as traditions, arts and customs. This approach emphasizes harmony between Islamic values ​​and cultural identity, making it more flexible in responding to social change. Meanwhile, structural Islam is more oriented towards systems and institutions, such as politics, economics and law. This approach aims to build a social order that is in accordance with Islamic principles through formal policies and regulations. This research aims to analyze the interaction and contribution of these two approaches in building a balanced life for Muslims between spiritual values ​​and social needs. This study uses a qualitative method with a text analysis approach and in-depth interviews with the main actors in each approach. The research results show that cultural Islam and structural Islam do not conflict with each other, but rather complement each other. Cultural Islam strengthens the spiritual and emotional aspects of society, while structural Islam provides a normative and regulative basis for society's life. In conclusion, integration between cultural Islam and structural Islam can be a solution to face the challenges of modernity without abandoning Islamic values. The synergy between the two is able to create harmony between local traditions and global demands, making Islam an inclusive and relevant religion in various contexts of life.

Education cannot be achieved without a definite direction that has been previously determined. Hadith as the second source of law in Islamic law has established standard guidelines on philosophical and incidental goals for humans to be able to achieve the highest degree of identity before Allah SWT. With the library research method. This study attempts to examine the goals of Islamic education according to the perspective of the hadith of the Prophet SAW.,. From the results of the discussion, it can be concluded that the goals of Islamic education consist of 2 basic things, namely philosophical goals; so that humans can better recognize their true identity, in other words so that they are truly able to become caliphs on earth and incidental goals; to be able to increase motor, emotional, intellectual and spiritual intelligence which is marked by physical and spiritual maturity.

The role of Muhammadiyah personality in building social and national ethics is an important theme in the context of national and state life. Muhammadiyah as an influential Islamic organization in Indonesia has a distinctive personality foundation, namely prioritizing progressive Islamic values, oriented towards education, health and social welfare. This research aims to analyze Muhammadiyah's contribution to the development of social and national ethics through its programs and activities, both in the social, educational and da'wah fields. The method used in this research is qualitative analysis using a literature study approach. The research results show that Muhammadiyah's personality which is based on the principles of progressive Islam has a significant role in building inclusive social ethics and a strong nationality, especially in maintaining national unity and integrity. In conclusion, Muhammadiyah with its personality is able to become an agent of change in encouraging harmonious social ethics and strengthening Indonesia's national identity.

This paper discusses the education policies of the Old Order government and their influence on Islamic education in Indonesia. This paper aims to find out in depth about the Old Order government, the education policies of the Old Order government and the influence of Old Order education policies on Islamic education in Indonesia. During the Old Order era, Islamic education began to be fought for reform with the publication of various policies regarding the improvement of Islamic education, including compulsory Madrasah Learning (MWB). Indonesia became independent from Dutch colonial rule on August 17, 1945. The period of President Soekarno's reign, which spanned from 1945 to 1966, was referred to as the Old Order to differentiate it from the subsequent Order led by President Soeharto. In particular, the Old Order government's policy of paying attention to Islamic boarding schools and madrasas only began when the Central Indonesian National Committee Working Body (BP KNIP) 22 on December 27 1945 submitted recommendations to the government. The aim of this research is to understand the concept of government during the Old Order, and its influence on education in Indonesia. The research method used is a basic theory method that uses data from materials that are library research, where the author reads and studies books or literature related to the problem being studied. Regardless of the aspect The positive and negative sides of all the policies issued, it can be said that the development of madrasas is a brave effort by Islamic education to maintain its existence and identity while metamorphosing with the times.    

The concept of Islamic education according to K.H. Abdullah Sa'id aims to shape individuals according to the vision of his creation as abid and caliph of Allah. He emphasized two main steps: developing a philosophical view of "human identity" and building an epistemology based on the Koran and Sunnah. This education uses the systematics of revelation, with the stages of the revelation of the Koran as a foundation, to form a vision of an educational movement aimed at building Islamic civilization. The process of character formation is carried out through habituation, attention and example. The Islamic values implemented are reflected in the "Gunung Tembak Charter" which is a guideline for Hidayatullah cadres. This education not only produces graduates, but also individuals who make real contributions to society.