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This study aims to analyze the role of the principal in evaluating the Qur’an reading program using the Batiq Izzati method at RA Al-Izzah in Serang City. The principal holds a strategic responsibility in ensuring the quality of education, including the implementation of religious programs that play a crucial role in shaping Islamic character in early childhood. The Batiq Izzati method is an internally developed approach by the Al-Izzah Foundation, designed to facilitate Qur’an reading through a gradual, enjoyable, and child-friendly method. This research employs a descriptive qualitative approach, using data collection techniques such as observation, interviews, and documentation. The findings indicate that the principal has fulfilled eight key leadership roles; however, the evaluation process is not yet optimal due to limited time and insufficient parental involvement. Evaluations are conducted daily by teachers and periodically by the principal to determine students' progress through different levels (jilid). Supporting factors include competent teachers, adequate facilities, and a structured evaluation system, while inhibiting factors involve time constraints and limited human resources. This study recommends strengthening the principal's role in continuous evaluation and fostering better collaboration between the school and parents to enhance the program's effectiveness. 

This research is based on the importance of implementing the Islamic Religious Education (PAI) curriculum in shaping the character and religious understanding of students in madrasas who still face various challenges in practice. The aim of this research is to examine the implementation of the PAI curriculum which includes aspects of planning, implementation and evaluation of learning. The research uses a qualitative approach with the type of library research through reviewing various relevant scientific literature. The research results show that the implementation of the PAI curriculum has been carried out, but has not run optimally, especially in the implementation of learning which is still conventional and evaluations which focus more on cognitive aspects. The research conclusions show that the success of curriculum implementation is influenced by teacher competency, innovation in learning, and the development of a more comprehensive evaluation system.

This research is motivated by the reality of religious diversity at SMP Pembangunan V Yapis Waena, where non-Muslim students also take part in Islamic Religious Education (PAI) classes. The purpose of this study is to explore and describe the responses of non-Muslim students in receiving PAI lessons, viewed from the aspects of attitudes, behavior, and learning outcomes.This research employed a qualitative method with a descriptive approach, using observation, interviews, and documentation techniques that involved the principal, Islamic Religious Education teachers, and non-Muslim students as informants.The findings show that, in general, non-Muslim students respond positively to PAI learning, with a tolerant and open attitude toward universal materials such as morals, ethics, and humanitarian values, although they tend to be passive when dealing with ritual content that does not align with their faith. In terms of behavior, they attend classes on time, follow teacher instructions, participate in group discussions, and complete assignments despite difficulties with Arabic readings. Meanwhile, their learning outcomes are fairly good in general aspects, indicating that PAI lessons benefit them in fostering respect, discipline, and responsibility. The study concludes that PAI learning at SMP Pembangunan V Yapis Waena is accepted by non-Muslim students in a tolerant, adaptive, and constructive manner thanks to inclusive teaching strategies, school policies emphasizing tolerance, and a conducive classroom atmosphere.

This study examines the pedagogical transformation of Islamic Religious Education (PAI) teachers in realizing gender-equitable and inclusive learning. Ideal PAI teacher pedagogy encompasses not only content mastery but also pedagogical competence and social sensitivity capable of responding fairly to learner diversity. This study identifies that traditional teacher-centered, rote-oriented pedagogy with minimal gender awareness constitutes a primary barrier to creating equitable learning environments. The required transformation includes developing cooperative learning strategies, eliminating gender bias in classroom interactions, differentiating instruction according to student needs, and using inclusive stereotype-free teaching materials. The theological foundation of Islam affirms that human dignity regardless of gender as emphasized in QS. Al-Hujurat: 13 aligns with inclusivity values in education, making this transformation an authentic manifestation of the rahmatan lil'alamin principle rather than a deviation from Islamic values. Despite ongoing challenges including entrenched patriarchal culture, limited gender literacy, insufficient inclusive teaching materials, and social resistance, this pedagogical transformation carries broad implications for improving learning quality, strengthening tolerance, and enhancing PAI teacher professionalism in Indonesia.

The discipline of Qur'anic Studies (‘Ulūm al-Qur’ān) has experienced a significant paradigm shift from the classical textual-normative approach to a modern contextual and hermeneutic framework. This systematic literature review aims to map the dynamics of this growth by evaluating the ontological, epistemological, and teleological boundaries of Qur'anic studies within contemporary Islamic scholarship. Utilizing a qualitative Systematic Literature Review (SLR) design, data were gathered from reputable academic journals published over the last decade and analyzed through thematic synthesis. The findings reveal four major transformations. First, an ontological redefinition where the Qur'an is no longer viewed merely as a static written text, but as a performative living discourse, necessitating a strict demarcation between the Qur'an and Hadith to prevent the sacralization of the profane. Second, an epistemological reconstruction that shifts the discipline from mechanistic auxiliary sciences to a holistic-interdisciplinary methodology integrating social sciences and humanities. Third, an expansion of scope beyond textual analysis into applied realities, notably the emergence of Living Qur'an and Digital Qur'an sub-disciplines responding to the disruption of religious authority. Fourth, a teleological shift where the ultimate goal of studying the Qur'an transitions from individual piety to social transformation, serving as an intellectual defense mechanism against post-truth populism and promoting emancipatory theology. The implication of this study suggests that contemporary Qur'anic studies must proactively offer ethical frameworks for global challenges rather than merely preserving historical dogma

This study focuses on the historical dynamics of the Qur’anic revelation process to examine in greater depth the relationship between the gradual nature of the revelation process and the social conditions of Arab society, particularly during the Mecca and Medina periods. The method used in this study is library research, utilizing sources such as scientific journals, books, and articles relevant to the research topic. The findings indicate that revelation was received gradually over 23 years, in accordance with the development of Islamic da’wah and the social dynamics of the time. During the Mecca period, the revelations focused on the teachings of tawhid, creed, and ethics, as Arab society was still in a state of jahiliyyah. In the Medina period, the focus shifted to the rituals of worship and Islamic law as the Islamic community in Medina grew. Furthermore, some verses of the Qur’an were revealed in response to issues within society. This indicates a connection between revelation and the socio-historical context during the process of revelation. A deeper understanding of the process of revelation requires further study, and this research is expected to provide a more profound understanding of the Qur’anic revelation process through a historical approach.

This study is intended to reveal the content of the Pancasila Rahmatan Lil Alamin Student Profile in the Akidah Akhlak textbook for Islamic Junior High Schools based on the Merdeka Curriculum. Through a literature study approach, this research reveals the textbook combines theological, philosophical, and social practice aspects to internalize values ​​such as faith, critical thinking, and harmony in society. The results show that the Akidah Akhlak textbook successfully links spiritual intelligence with skills needed in the 21st century, thus producing students who are intelligent, spiritually strong, and responsible in society. This integration serves as a strong foundation for producing Indonesian students who reflect national identity and universal values ​​in Islam.

The implementation of corporate zakat in Indonesia remains relatively low despite its significant potential to support national economic development. This study aims to analyze the strategic role of corporate zakat as an instrument for reducing tax burdens and its contribution to economic equality. This research employs a literature review approach by examining relevant academic sources. The findings indicate that corporate zakat of 2.5% is obligatory for business entities that meet the nisab and haul requirements. Based on Law No. 23 of 2011 and Law No. 36 of 2008, zakat distributed through authorized institutions such as BAZNAS or LAZ can be deducted from taxable income. Corporate zakat not only fulfills religious obligations but also plays a vital role in wealth redistribution through social assistance and productive capital for mustahik. Therefore, optimizing corporate zakat can serve as a strategic instrument to promote sustainable economic justice in Indonesia. Effective policies and outreach from the government are also needed so that companies are more encouraged to pay zakat in a timely and transparent manner.

Islamic education management in the contemporary era is no longer adequate if understood solely as an administrative activity, but must be built on a solid philosophical, ethical, and spiritual foundation. This article aims to analyze the concept of Islamic education management from the perspective of Al-Ghazali and Syed Muhammad Naquib al-Attas and examine the relevance of its implementation for contemporary Islamic education management. This study uses a qualitative approach with a library research type. Data were obtained from the primary works of both figures and various relevant secondary sources, then analyzed through a comparative-conceptual approach with qualitative content analysis techniques and hermeneutic reading. The results show that Al-Ghazali emphasizes the ethical-spiritual dimension of education through the integration of knowledge, charity, morals, and purification of the soul, while al-Attas emphasizes the epistemological-philosophical dimension through the concepts of ta'dib, adab, and the Islamic worldview. Both have a common ground in the view that Islamic education must be directed at the formation of knowledgeable, civilized, and moral human beings, and should not be reduced to a technical process with neutral value. In terms of implementation, this study synthesizes the thoughts of both figures relevant to strengthening education, leadership, curriculum and learning management, institutional culture formation, and holistic educational evaluation. Therefore, Islamic educational management is ideally built on a foundation of ethical-spiritual and epistemological-philosophical integration to ensure effective, valuable, and transcendental-oriented educational governance.

The issue of education financing in Indonesia, particularly in Islamic educational institutions, remains a challenge even though the national education budget has reached 20%. High operational costs, uneven budget distribution, and limited resources are obstacles to improving the quality of education and empowering the Islamic community. In this case, productive waqf presents itself as a sharia economic instrument that has the potential to support sustainable education financing and community development. This study aims to analyze the management strategy of productive waqf in empowering the Islamic community at the Lampung Al-Qur'an Center (LAC) and review it from the perspective of Islamic jurisprudence (fiqh muamalah) and waqf management. The study used a field method with a descriptive qualitative approach through interviews, observation, and documentation. The theories used are George R. Terry's management theory and Jim Ife's community empowerment theory. The results show that the productive waqf management strategy at LAC is carried out through waqf fund collection, management of Al-Qur'an education, socio-religious development, and community empowerment programs based on Islamic education. This management contributes to improving the quality of education, strengthening Islamic values, and social and economic empowerment of the community. From a muamalah jurisprudence perspective, the practice of productive waqf in LAC has a strong sharia basis because it is oriented towards the welfare of the community and the sustainability of the waqf's benefits. Thus, productive waqf in LAC can be an alternative for financing Islamic education and sustainable community empowerment.

This study aims to analyze the exemplary values of ta’dib and Sufistic practices of Kiai Hasan Sepuh in shaping the spirituality and noble character of santri at Pondok Pesantren Zainul Hasan Genggong. This research employed a qualitative approach with a figure study within a case study framework. Data were collected through observation, in-depth interviews, and documentation, then analyzed using descriptive-analytical techniques. The findings indicate that the values of ta’dib are reflected in discipline, respect for knowledge, and ethical interaction, while Sufistic values are manifested through sincerity (ikhlāṣ), patience (ṣabr), humility (tawāḍu‘), and simplicity. The internalization process of these values occurs through habituation, the role of the kiai’s successors, and spiritual practices rooted in pesantren traditions. Supporting factors include the religious culture of the pesantren and the emotional closeness between kiai and santri, whereas modernization and social media become inhibiting factors in the transmission of values. This study concludes that the integration of ta’dib and Sufistic values through the exemplary legacy of Kiai Hasan Sepuh contributes significantly to shaping santri spirituality and moral character, as well as offering a relevant model for Islamic character education in the contemporary era.

Marriage in Islamic law constitutes a sacred covenant (mīthāqan ghalīẓan) that carries theological, social, and juridical dimensions. Within this framework, the guardian (walī nikāḥ) plays a pivotal role whose legal status has long been contested across Islamic jurisprudential schools. This study examines the authority of the marriage guardian from three analytical layers: its doctrinal construction across the four major madhabs, its codification in Indonesian positive law, and its practical implementation in religious court jurisprudence. Employing a normative legal research method, this study draws on conceptual, statutory, and case approaches, with primary legal materials comprising Qur’anic verses, prophetic traditions, Law No. 1 of 1974, the Compilation of Islamic Law (KHI), and Ministerial Regulation (PMA) No. 30 of 2024. The findings reveal fundamental differences among the madhabs: the Shāfi‘ī, Mālikī, and Ḥanbalī schools treat the guardian as an essential pillar (rukun) of the marriage contract, whereas the Ḥanafī school views guardianship as a complementary element based on the concept of legal capacity (ahliyyah). Indonesian positive law, through Article 19 of the KHI, adopts the Shāfi‘ī position by designating the guardian as an obligatory rukun. The study further finds that the mechanisms of walī ‘aḍal (recalcitrant guardian) and wakalah al-walī (delegation of guardianship) serve as legal instruments that reconcile formal-procedural requirements with practical social needs, thereby affirming that guardianship norms function both as a religious requirement and as a state-administered mechanism for protecting women’s rights in marriage.

At MA Al-Mahdi Serang, there are challenges in the form of psychological distance between students and guidance and counseling teachers, as well as the negative influence of peers in the digital era that threaten students' independence and religious character. Islamic peer counseling is an alternative guidance and counseling strategy to support students' psychological needs while strengthening their independence and religious character. This study aims to (1) analyze the implementation of Islamic peer counseling services, (2) determine their influence on student independence, (3) explore their contribution to fostering religious character, and (4) formulate an effective Islamic guidance and counseling service model at MA Al-Mahdi Serang. This study uses a qualitative approach with a case study design. The research informants were 13 people consisting of the principal who is also a guidance and counseling teacher, the vice principal for curriculum, subject teachers, and students. Data were collected through participant observation, in-depth interviews, and documentation, then analyzed using thematic analysis. The results of the study indicate that: (1) the implementation of Islamic peer counseling is carried out through a peer counselor recruitment process based on the criteria of noble character and communication skills, as well as counseling skills training based on the values ​​of brotherhood and tabayyun; (2) Islamic peer counseling services have a positive influence on student independence, particularly in self-management and decision-making; (3) Islamic peer counseling contributes to the development of religious character through the internalization of the values ​​of honesty, responsibility, discipline in worship, and the culture of tawashau bil haqq; and (4) the formulation of an Islamic peer counseling model based on the values ​​of brotherhood as an adaptive and contextual guidance and counseling service in madrasas.

This study aims to examine the authority of Islamic Education teachers as a form of moral capital in shaping character education among elementary school students. The research employed a qualitative method using a case study approach at SD Negeri 104267 Pegajahan. The primary subjects of the study were Islamic Religious Education (PAI) teachers, while the informants consisted of students, fellow teachers, and the school principal. Data were collected through observations, in-depth interviews, and documentation studies, then analyzed thematically to identify patterns related to teacher authority and character formation. The findings indicate that the authority of Islamic Religious Education teachers functions as a moral force recognized and respected by students, making it an important asset in the internalization of character values. This authority was formed through exemplary behavior, consistency in attitudes, and the establishment of humanistic pedagogical relationships between teachers and students. Through these qualities, teachers became moral role models who positively influenced students’ character development both inside and outside the classroom. The study concludes that strengthening teacher authority as moral capital is an effective strategy for realizing authentic, meaningful, and sustainable character education in elementary schools, as teacher authority should not only be viewed institutionally but also as a moral resource that significantly contributes to students’ personal and social development.

Ngabuburit has grown into a cultural tradition that is deeply embedded in Indonesian society during Ramadan, including among the student demographic. This study investigates the relevance of the ngabuburit tradition to the level of consumer economic literacy and the application of Islamic consumption ethics among university students in the city of Bandung. Employing a quantitative descriptive approach, data were gathered through an online questionnaire distributed to students from various universities across Bandung. The analysis aims to determine whether the pre-iftar waiting activity stimulates impulsive purchasing behavior more strongly than awareness of Islamic consumption principles particularly the avoidance of wasteful spending (tabzir) and extravagance (israf). The study also examines several factors shaping students' consumption patterns, including social environment, lifestyle tendencies, and access to food and beverage products throughout Ramadan. The results are expected to shed light on how students behave as consumers within a local cultural framework and to what degree their economic literacy can moderate consumption behaviors that contradict Islamic principles, while providing an evaluative foundation for cultivating more prudent consumption habits.

This study aims to analyze the implementation of problematic murabahah financing settlement at KSPPS BMT Huwaiza Depok and assess its compliance with the DSN-MUI Fatwa Number 47 and 48 of 2005. The approach used is descriptive qualitative with the type of normative-empirical Islamic law research. Data were obtained through interviews, observations, and documentation, which were then analyzed descriptively comparatively between field practices and the provisions of the fatwa. The results of the study indicate that the settlement of problematic financing is carried out in stages, starting with a persuasive approach, issuing warning letters, to restructuring through rescheduling and collateral sales. The rescheduling practice is carried out without increasing the amount of debt, only adjusting the payment period, while collateral sales are carried out based on market prices with the principle of justice. In conclusion, the implementation of problematic murabahah financing settlement at KSPPS BMT Huwaiza is in accordance with sharia principles and the DSN-MUI Fatwa, although the sharia arbitration mechanism has not been implemented.

This study aims to analyze the influence of Corporate Social Responsibility (CSR) programs on community welfare. The research employs two variables, namely Corporate Social Responsibility as the independent variable and Community Welfare as the dependent variable. The population of this study consists of residents in Sidomulyo Village, with a sample of 97 respondents selected using a purposive sampling technique. Data were collected through questionnaires and interviews using a Likert scale that had been tested for validity and reliability. The data analysis method applied in this research is simple regression analysis. The results indicate that Corporate Social Responsibility has a positive and significant effect on community welfare. This finding suggests that well-implemented CSR programs contribute to improving the quality of life, increasing income, strengthening social relationships, and enhancing access to education and health services. Furthermore, CSR programs also support sustainable community development by empowering local communities and improving social and economic conditions. Therefore, CSR plays a strategic role in fostering long-term welfare and development within the community.

The phenomenon of broken home families among elementary school students has become a significant social and psychological issue affecting learning motivation, emotional stability, character development, and academic achievement. This study aims to analyze the relationship between incomplete family conditions and students’ learning motivation, as well as the role of cognitive resilience, social support, and the school environment in maintaining academic achievement among students at MI Al Ikhlas Ancaran. Specifically, this study examines: (1) students’ cognitive conditions and learning motivation, (2) factors influencing cognitive resilience, (3) the role of Islamic Religious Education (PAI) in supporting learning motivation, and (4) Islamic value-based strategies to strengthen students’ cognitive resilience and learning motivation. This study employed a qualitative descriptive approach using observation, in-depth interviews, and documentation as data collection techniques. The participants included students from broken home families, Islamic Religious Education teachers, and homeroom teachers. Data analysis was conducted through data reduction, data presentation, and conclusion drawing, while validity was ensured through source and method triangulation. The findings indicate that students from broken home families generally possess relatively good cognitive resilience, enabling them to adapt to academic challenges and manage emotional stress effectively. Their learning motivation was categorized as moderate to good, reflecting strong internal encouragement to achieve despite family difficulties. The study also found that Islamic value-based strategies effectively strengthen cognitive resilience and learning motivation. Furthermore, a positive relationship exists between cognitive resilience and learning motivation, where higher resilience contributes to stronger learning motivation. Supportive family environments, madrasah settings, and positive peer relationships were identified as important factors in enhancing students’ resilience and academic motivation.

This article discusses ethical values in the philosophy of Islamic education as a response to contemporary challenges, such as moral crisis, declining character, and identity confusion. This study uses a literature review method with a philosophical and normative approach, based on Islamic teachings and the thoughts of educational figures. The results show that the philosophy of Islamic education contains important values such as monotheism, justice, responsibility, honesty, and good morals. These values are interconnected and play a significant role in shaping human personality. In addition to serving as a theoretical foundation, these values also function as guidelines in educational practice aimed at forming a complete human being (insan kamil). In the modern era, which is influenced by globalization and technological development, the application of Islamic ethical values is highly important to maintain a balance between intellectual intelligence and spiritual maturity. Therefore, the philosophy of Islamic education remains relevant as a solution for creating an education system that is not only intellectually advanced but also character-based and morally grounded. This study emphasizes that Islamic education needs to be directed toward the formation of moral awareness, the strengthening of spirituality, and the development of students’ social responsibility in daily life.  

 Education in the 21st century demands a paradigm shift from passive learning to collaborative and student-centered learning, in line with the Merdeka Curriculum’s emphasis on the value of mutual cooperation. However, challenges arise due to the younger generation’s heavy reliance on technology, which tends to foster individualism. This study aims to examine the implementation of cooperative learning strategies as a solution to foster social interaction and student engagement. Cooperative learning strategies constitute a conceptual framework for a series of learning activities within heterogeneous small groups to achieve shared goals. Through a literature review, it was found that the implementation of these strategies involves systematic steps ranging from group formation, problem-solving discussions, to group recognition. The results of the analysis indicate that cooperative strategies have significant advantages in enhancing students’ self-confidence, independence, responsibility, and academic achievement. Although they have limitations regarding time management and the need for specific skills among educators, these strategies are considered highly relevant for fostering students’ character to be inclusive, tolerant, and capable of collaborating amidst differences.