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This study examines the philosophy of Islamic education in the thought of Imam Al-Ghazali, focusing on educational objectives, philosophical foundations, curriculum, educational methods, and their relevance to contemporary education. Al-Ghazali views education as an integral process that is not merely oriented toward intellectual development, but also toward moral formation and the purification of the soul in order to attain true happiness (Sa‘adah) in both worldly life and the hereafter. This research employs a descriptive qualitative approach through library research by analyzing Al-Ghazali’s major works, such as Ihya’ ‘Ulum al-Din, Ayyuha al-Walad, and Mizan al-‘Amal, as well as relevant supporting literature. The findings indicate that Al-Ghazali rejects the dichotomy between religious and worldly sciences, as reflected in his concept of fard ‘ain and fard kifayah, which are complementary and interconnected. His educational curriculum is integrative and oriented toward public benefit, while his educational methods emphasize habituation, exemplary conduct of educators, and the process of Tazkiyat Al-Nafs (self-purification). Al-Ghazali’s educational philosophy remains relevant in addressing contemporary moral crises by offering a philosophical foundation for forming the insan kamil a complete human being who is intellectually knowledgeable, morally upright, and spiritually grounded.

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 aims to examine in depth the role of Islamic Religious Education (PAI) teachers as agents of tolerant da‘wah based on Islam Nusantara within multicultural elementary school settings. The research was conducted at SDN 2 Margasari, Pasawahan District, Purwakarta Regency, West Java, which represents the social, cultural, and religious diversity of students. This study employed a qualitative approach using a case study method to obtain a comprehensive understanding of PAI learning practices oriented toward tolerance values. Data were collected through in-depth interviews with PAI teachers and the school principal, direct observations of classroom PAI learning activities, and document analysis of religious programs and activities implemented at the school. The results indicate that PAI teachers play a strategic role in instilling values of tolerance, religious moderation, mutual respect, and appreciation of local wisdom through the application of dialogical, contextual, and inclusive learning methods. The learning strategies applied include the use of local stories and traditions that align with the values of Islam Nusantara, as well as the habituation of tasamuh (tolerance) attitudes in daily interactions within the school environment. This study recommends strengthening the competencies of PAI teachers in understanding and applying the Islam Nusantara approach, as well as integrating values of religious moderation into the elementary school curriculum as a systematic effort to build a culture of tolerance in multicultural educational settings.

This study aims to analyze the implementation of Nusantara Islamic values ​​in multicultural education within the Integrated Islamic School (SIT) Al-Ftih environment. Nusantara Islam, as a religious concept characterized by moderation, tolerance, and accommodating local culture, has high relevance in developing education that respects diversity.Meanwhile, multicultural education emphasizes equality, inclusivity, and recognition of students' cultural identities.This research employed a qualitative approach with a case study method. Data collection techniques included interviews, observation, and documentation, and its validity was tested through triangulation. The study results indicate that the integration of Nusantara Islamic values ​​in SIT Al-Fatih Sukabumi remains partial, primarily limited to thematic religious activities and has not yet systematically addressed the curriculum, pedagogy, or school culture. Supporting factors for implementation include the availability of local culture, support from some teachers, and religious moderation policies. Inhibiting factors include a lack of teacher training, the dominance of Middle Eastern Islamic references, and a lack of multicultural evaluation instruments.This study concludes that a comprehensive implementation model that integrates Islam Nusantara into the curriculum, learning, and school culture is needed. Recommendations include developing standard operating procedures (SOPs) for religious moderation based on local wisdom, teacher training, and developing evaluation instruments for the internalization of Islam Nusantara values.

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.

The purpose of this study was to determine how much academic supervision at SMP Negeri 2 Sangatta Utara improves teacher performance. This study, which used a quantitative methodology and a straightforward linear regression analytic method, included all 41 of the school's teachers. Direct observation, the distribution of questionnaires, and documentation were used to gather data. The SPSS program was used to first assess the validity and reliability of each instrument. Descriptive statistics, linear regression testing to determine the association between variables, and normality and linearity tests were all part of the data analysis. With a significance value of 0.000 and a t-value of 4.299 that was higher than the t table of 2.021, the study's findings demonstrated a statistically significant association between academic supervision and the caliber of teacher performance. Furthermore, the use of academic supervision accounts for 51.1% of the difference in teacher performance, with other factors not included in this study influencing the remaining 48.9%. These results suggest that while academic supervision is a significant component in raising the caliber of teacher work, other outside variables still require consideration in order to achieve the best possible outcomes during the teaching process.

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.

The contribution of Abû Dâwûd Sulaimân Bin Najâh (413-496 H) in the rules of Rasm Usmani and the Publication of the Mushaf of the Qur ́an was enormous. Although in writing the rules of Rasm Usmani there are many differences, the contribution of Abû Dâwûd has its own distinctive rules in his school, and that is what is characteristic in his rasm book, namely at-Tanzîl. Then the question becomes what is the contribution of the rasm rule that Abû Dâwûd used in the publication of the mushaf-mushaf of the Qur ́an with various qiraats, which is what makes it a reference to the rules in the book of at-Tanzîl. Therefore, in this study the author will examine the book of at-Tanzîl in more depth, and this research will use a historical approach, then the author will examine further related to the rasm rules used as a reference by Abû Dâwûd in the book of at-Tanzîl and the author will explain the contribution and contribution of Abû Dâwûd in the publication of the current mushaf with the rasm rules he uses. The conclusion of the research that the author conducted is that Imam Abû Dâwûd clings to the mushaf of medina and his scholars, also explains more broadly and at length covering the science of rasm, and explains the rules in detail by discussing them starting from verse by verse in sequence. And the Qur ́an that is widespread throughout the world today is a clear proof of the magnitude of Abû Dâwûd's contribution because many countries use the rasm rules chosen by Abû Dâwûd in the writing of the current mushaf.

This research aims to explore the prophetic leadership in the story of the prophet Solomon. First, this story is one of the stories that contains many lessons and can be taken by subsequent leaders with Solomon's firm, clever and disciplined leadership style. Everything is explained in QS. Al-Naml verses 15-44. Second, Prophet Solomon was a prophet and king who did not make wealth a priority even though he had perfect power, but led according to God's rules. Third, the stories in the Qur'an are certainly inseparable from warnings and lessons, so it is necessary for every group to emulate what is taught in the Qur'an, one of which is emulating the leadership attitude of Prophet Solomon. The leadership criteria are: thorough and firm in leading, intellectual, sharp in decisions, virtuous, anti-bribery, physically fit, and always praying.

It has become an axiom that parents are responsible for their children's education. Parents are the first teachers for children. It is appropriate that since waiting for the birth of a child, even before marriage, prospective parents have planned how to raise and educate their children. The aim of this research is to describe the responsibilities of parents in raising children at an early age based on al-Maragh's interpretation of the Al-Qur'an verse 9 of Surah An-Nisa. This research uses a qualitative research method with a library approach, the main source of information is obtained from reading materials from books, magazines, articles and interpretations of the al-Maragh hadith which contain the thoughts of Imam al-Maragh. Data analysis was carried out through the following stages: data processing (unification), data classification, data interpretation. This research produced several results. First, the Al-Qur'an, Surah Al-Nisa verse 9, contains a warning to every parent that they will be worried and afraid if in the future they have to leave their child in a weak and helpless state. Second, parents are responsible for educating young children. The areas of education that are the responsibility of parents are physical and spiritual education, religious education, and character education.

The purpose of writing this article is to find out the implementation of prophetics in higher education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the importance of education is found in various Islamic literature, especially in the Qur'an as a guide for humans in implementing life and life. The implementation of prophetic in higher education is carried out through a program of instilling character values ​​and developing a grand design for character education adapted to the vision and mission of higher education. Character configuration in the context of the totality of psychological and socio-cultural processes can be grouped into: spiritual and emotional development, intellectual development, physical and kinesthetic development, and affective exercise. and creativity development). The development of education implementation based on prophetic values ​​in higher education is carried out in an integrated manner through three channels, namely: integration in learning, management of departments and study programs, as well as student activities. The steps include design, implementation, evaluation and follow-up which will be developed and implemented in the development of the higher education institution concerned itself.

Discussing calligraphy as an Islamic artwork is very interesting because it displays the beauty and meaning of each stroke of the letters, especially in the Qur'an. Calligraphy is a visual and correspondence skill. It also helps to learn and understand the Arabic language. Arabic is essential to the teaching of Islam as it serves as a way to convey strictly and paves the way for Islamic history and scholarly works. The subjective differentiation strategy was used in this study to examine the relationship between the excellence of students in Arabic language education at Imam Bonjol State Islamic University Padang West Sumatra and their ability to compose Arabic and calligraphy as an improvement in learning, which allows them to concentrate on culture and expression related to Arabic. The consequences of this study indicate that interest in calligraphy as a whole has an impact on students' Arabic composing ability and aptitude. Students who have both interests and abilities will generally get greater help from others, but students who are basically interested need greater help. This study shows how important calligraphy is to further develop Arabic composing ability and demonstrates the work of the contrasting supporting elements of interest and ability.

All contemporary pesantren in the current era must be able and brave enough to set management standards appropriate for the Postmodern era. This is because many major changes in technology, culture, and thought that occur in the Postmodern era affect pesantren. As a result, contemporary pesantren must adapt to these changes while maintaining their traditional foundation and strong Islamic values. The analysis of references on the type of standardization of contemporary pesantren management in the Postmodern era resulted in the writing of this article, which outlines several important points that can be used as a framework for the preparation of the intended contemporary pesantren standards. The ultimate goal of this standardization is expected to be able to make contemporary pesantren have a clear reference in maintaining its existence. The writing of this article uses a literature study method with a qualitative approach. This means that the data is described in the form of narratives about the standardization of contemporary pesantren management. The results of the analysis of various documents, there are at least several important points that become management standards as contemporary pesantren, including relevant curriculum development, information technology, transparency and accountability, partnerships with educational and business institutions, inclusiveness, attention to the welfare of students, environmental management, and continuous evaluation and renewal.

This study aims to examine the meaning of success as found in the Quran and the criteria for success according to the Quran. The research method employed is a qualitative library research approach. The primary data source used is the Quran, with citations of Quranic verses accompanied by translations from the Hadist Web Version 3.0 by Sofyan Efendi. Secondary data is obtained from various exegesis books, such as Tafsir Al-Misbah by M. Quraish Shihab, Jāmi’ al-Bayān ‘an Ta’wīl āy al-Qur’ān by Ibn Jarīr al-Ṭabārī, Jāmi’ al-Bayān li al-Aḥkām al-Qur’ān by Imām al-Qurṭūbi, Tafsir al-Maraghi by Ahmad Muṣaṭfa al-Maragi, Mu’jam Mufradāt li Alfāẓ al-Qur’ān by Al-Ragīb al-Aṣfahānī, Tafsir Al-Qur'anul Madjied An-Nur by T.M. Hasbi Ash-Shiddieqy, as well as hadiths of Prophet Muhammad (peace be upon him). The data analysis technique used is descriptive analysis, where data is systematically analyzed to describe the facts or characteristics of a population or a specific field accurately and conceptually. The research findings reveal that in the Quran, there are three terms that refer to success, namely al-Falah, an-Najah, and al-Fauz. The term "al-Falah" reflects the meaning of success in both worldly and hereafter life, "an-Najah" refers to the meaning of success in worldly life only, while "al-Fauz" pertains to the meaning of success in the hereafter. The criteria for success according to the Quran include belief and piety towards Allah SWT, performing the five daily prayers, supplicating to Allah SWT, actively engaging in work, setting aside a portion of one's income to assist those in need, and seeking Allah SWT's mercy to enter Paradise.