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According to Al-Ghazali, Islamic education is education that strives to form a perfect human being, both in this world and in the hereafter. According to Al Ghazali, humans can achieve perfection if they are willing to strive to seek knowledge and then practice fadhilah through the knowledge they have learned. According to Al Ghazali, the main goal of Islamic education is to obey Allah the Creator, and the most perfect human being in his view is a human being who always draws closer to Allah. This goal seems to have religious and moral nuances, without ignoring worldly problems. The method used to classify al-Ghazali into two parts: First, the special method of Religious education, this special method of religious education has an orientation towards knowledge of faith because religious education in reality is more difficult than other education, because religious education involves intuitive problems and focuses more on the formation of students' personalities. Second, the special method of moral education, Al-Ghazali said: "Just as a doctor, if he gives his patients only one kind of medicine, will surely kill most of the sick people, so too a teacher, if he shows his students the way with only one kind of practice, will surely destroy their hearts.

This study examines the transformation of Islamic education in the digital era, focusing on issues, challenges, and opportunities. The development of digital technology has brought significant changes in Islamic learning, including curriculum innovation, teacher competence, digital literacy, and the ethical use of technology. Using a qualitative literature review method, this article analyzes primary and secondary data from national and international journals to present a comprehensive discussion. The findings highlight that while digital transformation provides opportunities for broader access to knowledge, it also raises concerns about the digital divide, the role of teachers, and the maintenance of Islamic values. Furthermore, the increasing reliance on digital tools in education has intensified the need for teachers to adapt to new technologies and methodologies. The study concludes that strengthening digital literacy, professional teacher training, and appropriate policy support are crucial for optimizing Islamic education in the digital age. The findings stress the importance of balancing technological integration with the preservation of traditional Islamic values in educational practices.

Principal communication is the process of conveying information to teachers and forwarded to students. The purpose of this study was to determine the principal's communication, including: Teacher professionalism; Teacher discipline; and Teacher responsibility. Qualitative approach with descriptive method. In terms of data collection is through literature study, literature study is the initial step in the data collection method. Literature study is a data collection method that is directed at finding data and information through documents, both written documents, photographs, images, and electronic documents that can support the writing process. The subjects of the study were teachers, principals, and school committees at Madrasah Aliyah Islamiyah Sunggal. The results of the study found: Principal communication in improving teacher professionalism is conveying messages to teachers both verbally and in writing; Principal communication in improving teacher discipline is providing exemplary examples by attending school on time; Principal communication in improving teacher responsibility is interpersonal communication, communication in solving problems in learning by coordinating and finding solutions with the school committee and supervisor, and the relevant Education Office. It is expected that the committee and the principal can provide encouragement and guidance in teacher performance regarding professionalism, discipline and teacher responsibility effectively and efficiently so that it can improve teacher performance in schools.

In the perspective of Abu Hamid Muhammad Al-Ghazali, the relationship between Sufism (Tasawuf) and Islamic theology (Kalam) plays a crucial role in understanding and practicing Islam. Kalam provides an intellectual foundation for conceptual understanding of religious principles, while Sufism offers a profound approach to spirituality and personal experience. According to Al-Ghazali, the integration of these two fields enables individuals to achieve a comprehensive understanding of Islam, encompassing both intellectual and spiritual aspects. By deepening this understanding, a Muslim can draw closer to God and attain true happiness in both this world and the hereafter.      

Sufism should not be interpreted as an activity solely focused on withdrawing from the world. Instead, Sufism should be utilized as a motivation for every Muslim to seek worldly wealth. However, this worldly wealth should ultimately be used to accumulate good deeds for the hereafter. Prophetic Intelligence is a Sufi study that can be used to integrate the interests of both the worldly and the hereafter. The practice of Sufism in Prophetic Intelligence refers to the example set by the Prophet Muhammad (PBUH). On one hand, he was the Messenger of Allah carrying out duties for the hereafter, and on the other hand, he was a merchant demonstrating how to be a successful entrepreneur in the world. The example of the Prophet Muhammad (PBUH) serves as a model of entrepreneurial ethics.  

.Islam Rahmatan Lil Alamin is the goal of Islam as a whole (Maqashid Am Li Syariah). All Islamic teachings bring benefit, mercy and peace to the world, to living creatures and to all mankind. The aim of this research is to reveal the main characteristics and objectives of Islamic teachings rahmatan lil alamin in the social and cultural life of modern humans. The method used in this research is the literature review method, namely analyzing scientific literature related to Islam Rahmatan Lir Al-Alamin from a socio-cultural perspective. The results of this research are that the implementation of Rahmatan Lil Alamin's values in social life can be seen in school education, society, places of worship and workplaces, as well as in the mass media. The implementation of Rahmatan Lilalamin's values in cultural life can be seen in the development of science, language, ideology and customs.