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This study examines the inconsistency between the messages and behaviors of online preachers from Generation Z within the perspective of Islamic education. In the digital era, social media platforms such as TikTok, YouTube, and Instagram have become primary spaces for modern da’wah that are interactive and appealing to younger audiences. However, this advancement also presents significant challenges, particularly the dissonance between the Islamic values conveyed and the preacher’s actual behavior in the public sphere. This research employs a library research method by analyzing theories of communication, digital media, and Islamic education. The findings indicate that the main factors contributing to this inconsistency include algorithmic pressure from social media, commercialization of da’wah, lack of religious mentorship, and the digital culture of Gen Z that prioritizes popularity. From the standpoint of Islamic education, this phenomenon underscores the importance of integrating digital literacy, online preaching ethics, and character formation into both formal and non-formal educational curricula. Therefore, this study recommends strengthening the role of Islamic educational institutions in guiding young preachers so that digital da’wah remains ethical, educational, and truly reflective of authentic Islamic moral and spiritual values.

This study examines the integration of Islamic digital literacy into Islamic Religious Education (PAI) as a preventive effort against the negative impacts of social media on Generation Z. The background of this research arises from the increasing dependence of Gen Z on digital platforms, which significantly influences their religious understanding, behavior, and character development. The study aims to identify the level of students’ digital literacy, explore how PAI teachers integrate Islamic values into digital learning activities, and analyze the implications of this integration for students’ online behavior. Using a sequential explanatory mixed-methods design, quantitative data were collected through Likert-scale questionnaires, followed by qualitative data obtained from interviews and documentation. The findings reveal that Gen Z demonstrates high social media engagement but limited critical abilities in verifying online religious information, making them vulnerable to misinformation, moral degradation, and unhealthy digital habits. However, when PAI instruction incorporates Islamic digital literacy—such as tabayyun, ethical communication, and value-based content analysis—students show improved critical thinking, ethical awareness, and responsible social media use. The study concludes that integrating Islamic digital literacy into PAI provides a strategic educational framework to strengthen students' digital ethics, enhance their resilience against harmful online content, and promote a balanced, value-driven engagement with digital media.

The advancement of digital technology encourages the need for innovative learning strategies capable of strengthening students’ moral character amid the decline in discipline, responsibility, and empathy among learners. This study aims to analyze how project-based digital storytelling influences the improvement of students’ morals and how its implementation process occurs within an educational context. The research method used is library research by examining books, journals, and relevant scientific sources related to students’ moral development, project-based learning, and digital storytelling. The analysis was conducted through content analysis to identify key concepts, findings from previous studies, and the relationship between storytelling strategies and the internalization of moral values. The results indicate that digital storytelling is effective as a learning medium because it can integrate cognitive, affective, and technological aspects into a meaningful learning experience. Through the processes of planning, scriptwriting, digital production, and project presentation, students are actively involved in understanding and internalizing moral values such as honesty, empathy, responsibility, and discipline. In addition, digital narratives can build emotional connectedness that strengthens moral feeling and encourages students’ moral action in daily life. These findings imply that project-based digital storytelling can serve as an innovative pedagogical strategy to reinforce character education in schools, especially in facing the challenges posed by technological development and behavioral changes in the digital generation.

The rapid digital transformation occurring in the field of education, particularly through the integration of artificial intelligence (AI), has created new opportunities for improving learning efficiency, personalizing instruction, and supporting educators’ workloads. However, these advancements also bring forth significant philosophical challenges, especially the potential for dehumanization within the educational process. This article examines how technology influences the fundamental human dimensions of learning and how the concept of humanization can serve as an ethical framework for designing and implementing educational technologies. AI-based digital learning environments often position learners as data objects, reducing the dialogical, empathetic, and relational aspects that are fundamental to humanistic education. Drawing on philosophical perspectives from existentialism and humanism, this study evaluates the potential threats to student autonomy, critical thinking, and character formation. Furthermore, it explores how the human–technology relationship can be ethically framed through the theory of technological mediation and Paulo Freire’s notion of liberatory education. The analysis indicates that technology can be humanized by emphasizing meaningful interaction, ensuring algorithmic transparency, and strengthening the role of teachers as mediators of values and empathy. Ultimately, the article argues that the benefits of AI in education can only be fully realized when technological development and implementation are guided by an ethical orientation that places human beings at the center. This study contributes to ongoing discussions on the role of technology in education and provides a critical perspective aimed at minimizing the risk of dehumanization in an era increasingly shaped by AI-driven digital learning.

This study aims to analyze the definition and concept map of Islamic Education (IPI) within the philosophical framework of Prof. Dr. Hasan Langgulung. IPI is strategically positioned as a discipline that bridges theoretical studies and educational practices in responding to contemporary challenges, while also serving as a foundation for character formation. The method used is library research with a qualitative approach, analyzing primary and secondary documents to synthesize a complete IPI concept map. The results of the study show that Langgulung defines IPI comprehensively as a normative field of science, exploring the process of multi-dimensional human growth (physical, soul, mind, spirit), and utilizing integrative sources of knowledge (revelation, reason, experience). This approach is based on three solid philosophical pillars: Ontology (human nature and fitrah), Epistemology (integration of revelation, reason, and experience), and Axiology (utility values to form a perfect human being). Langgulung's thinking elevates the discussion of IPI from the operational level (Tarbiyah, Ta'lim, Ta'dib) to the philosophical level, providing a solid foundation for IPI as a complete discipline.The ultimate goal is to produce a perfect human being capable of fulfilling the balanced roles of 'Abdullah (servant of God) and Khalifatullah fil Ardh (leader on earth), by optimizing the full potential of human nature. This educational model is considered relevant in contemporary discourse to integrate religious and general knowledge and address the moral crisis.

This study aims to analyze the educational values contained in the Dalihan Na Tolu culture in the Mandailing community and its relevance to character education in schools. The research approach used is qualitative descriptive with data collection techniques through interviews, observations, and documentation of traditional leaders and the Mandailing community in Mandailing Natal Regency. The results of the study show that Dalihan Na Tolu, which includes the principles of Somba Marhula-hula, Elek Marboru, and Manat Mardongan Tubu, contains educational values such as respect, responsibility, empathy, cooperation, and mutual cooperation. These values have a strong relevance to character education in elementary school. The culture of Dalihan Na Tolu not only serves as a social system, but also as a source of moral and character education for the younger generation. In addition, the application of these traditional values in the context of modern education can strengthen students' cultural identities and foster mutual respect in the school environment. The integration of Dalihan Na Tolu into learning also has the potential to be an effective pedagogical strategy to build a harmonious and characterful school culture.

The era of automation has brought profound changes to the educational landscape through the integration of intelligent technologies, artificial intelligence, and digital systems that increasingly shape learning processes. This transformation not only affects the interaction patterns between educators and learners but also shifts foundational educational values and introduces significant ethical challenges. In the context of Islamic education, these changes require a reformulation of relevant educational values to preserve learners’ moral and spiritual integrity. This study aims to analyze Islamic educational values in the age of automation and examine their ethical implications for strengthening character education. Through a comprehensive literature-based approach, the study finds that values such as amanah (trustworthiness), adl (justice), ihsan (excellence), mas’uliyyah (accountability), and mujahadah (perseverance) serve as essential instruments in building learners’ character so they can use technology wisely and responsibly. Furthermore, the study emphasizes that automation demands the integration of digital literacy and Islamic moral literacy to prevent dehumanization, digital plagiarism, technology dependence, and the decline of spiritual awareness. The findings indicate that character education grounded in Islamic values provides a strong ethical framework for addressing emerging moral risks in the digital era. Therefore, curriculum reconstruction, strengthening the role of educators as “digital murrabbi,” and the proportional use of technology aligned with maqāṣid al-syarī‘ah are required. This research contributes by offering a comprehensive Islamic ethical perspective as a foundational framework for the development of character education amid the rapid and inevitable acceleration of automation.

This article thoroughly examines Imam Al-Ghazali's views on Islamic education and adab, with an emphasis on a holistic framework that combines knowledge, faith, charity, and morals to form an insān kāmil (perfect human being).  Al-Ghazali, a scholar from Tus, Persia, in the 11th century, defined education as a process of moral development and purification of the soul. The main goal of education is to obtain worldly and spiritual happiness. He opposes the educational paradigm of modern philosophers which focuses only on rationality. He emphasized that knowledge without adab is like fire which has no light.Adab is the main pillar of the educational process and helps children learn noble qualities such as patience, humility and honesty. This is implemented from an early age through spiritual practices such as dhikr and muhasabah.  In his great works, such as Iḥyā' 'Ulūm ad-Dīn, Ayyuhal Walad, and Tahāfut al-Falāsifah, Al-Ghazali combines rationalism with Sufism. He opposed the dichotomy between worldly knowledge (such as medicine and mathematics) and the hereafter, claiming that revelation provides a balance to prevent misguidance. His educational methods, based on internalizing values, examples, and ethical discussions, support the role of teachers as moral and spiritual role models and students as ethical learners. This thinking is highly relevant to modern education, especially in Indonesia, where a character-based curriculum is implemented by the Ministry of Education and Culture and institutions such as the State Islamic University (UIN) use a holistic approach to address the moral crisis caused by technological advancements. The main challenge lies with educators who lack an understanding of Sufism, which requires intensive training.

This study aims to examine the level of mastery and application of Pancasila values as the state's philosophical foundation (Philosofische Grondslag) among Indonesian students, particularly in facing the currents of globalization and information disruption in the digital era. From a legal perspective, Pancasila holds the position of the state's fundamental norm (Staatsfundamentalnorm) which serves as the basis for the entire Indonesian legal system (Grundnorm), while also functioning as the nation's unifying bond and national worldview (Weltanschauung). The research employed a quantitative descriptive method with an incidental sampling technique involving 10 students as respondents. The data collection tool was a closed questionnaire using a Likert scale with four response options, evaluating four dimensions: (1) mastery of the five Sila principles, (2) understanding of Pancasila as the state foundation, (3) historical knowledge of the Pancasila formulation, and (4) practice of Pancasila values in daily activities. The findings indicate a very adequate level of understanding among respondents regarding Pancasila's position as the state foundation (93.3% Strongly Agree) and the urgency of understanding Pancasila for all Indonesian people (93.3% Strongly Agree). The majority of respondents felt capable of describing the five Sila principles (73.3% Strongly Agree) and understood Pancasila's function in maintaining national unity. The implementation of Pancasila values in daily behavior, such as tolerant attitudes and the spirit of gotong royong (mutual cooperation), showed a high level of affirmation (an accumulation of 86.6% Agree and Strongly Agree). Nevertheless, a gap in understanding was identified in the dimension of the history of Pancasila's formulation, with 20% of respondents giving a neutral response. Educational institutions were deemed to have contributed effectively (a total of 93.3% Agree and Strongly Agree) in promoting the internalization of these values.Comprehensively, the level of student understanding of Pancasila as the state foundation is categorized as satisfactory. This study suggests strengthening the learning material regarding the historical process of Pancasila's ratification and innovation in teaching methods that are more contextual, creative, and applicable (educational, recreational, reflective, and futuristic) to ensure the comprehensive internalization of Pancasila values—covering cognitive, affective, and psychomotor aspects—as a pillar of national ideological resilience in facing future challenges.

This study aims to analyze the educational service marketing strategies implemented by Pesantren Islam Internasional Al Andalus, Bogor, within the framework of Marketing 6.0. A qualitative approach with a case study design was employed to explore the institution’s marketing practices. Data were collected through in depth interviews, observations, and document reviews, and analyzed using thematic analysis to identify emerging strategic patterns. The findings reveal five key themes: strengthening value based Islamic and international branding, utilizing digital marketing strategies to expand promotional reach, applying personalized approaches in interactions with prospective students and parents, the critical role of human resources and alumni in shaping institutional reputation, and internal, external challenges affecting marketing effectiveness. These findings highlight that adopting Marketing 6.0 in Islamic boarding schools requires not only the use of digital tools but also the integration of spiritual values, humanized service, and consistent narrative communication. The study contributes to the literature on Islamic education marketing by offering new insights into a marketing model that aligns with value driven educational institutions in the digital era.

This community service activity was carried out at SDN 003 Tarakan with the aim of instilling character values in grade 5 students, especially the values of caring for others, living frugally, and preserving local traditions. This program is designed as an effort to strengthen character education through an interactive, fun, and relevant approach to students' daily lives. The implementation method includes delivering material through interactive presentations, group discussions, and educational games designed to encourage active participation and contextual understanding. The results of the activity showed the high enthusiasm of the students, as seen from their involvement in the question and answer session, the activeness of participating in mini games, and the ability to connect the material with personal experiences. In addition, students show increased awareness of the importance of caring, frugal behavior, and love for local traditions. This activity not only provides conceptual understanding, but also encourages students to apply character values in real actions in the school and home environment. Overall, this service program contributes to the formation of a young generation that cares, is independent, and has a commitment to the preservation of local culture.

Modern education focuses not only on sharing knowledge but also plays a crucial role in shaping students' character and ethics. This study explores the role of ethics as the foundation of teacher-student relationships, the moral challenges of the digital age, and character education strategies as solutions. Using literature review and conceptual analysis, the study found that values ​​such as honesty, responsibility, politeness, and mutual respect are key to creating harmonious interactions in the learning environment. On the other hand, technological advances and cultural changes present challenges in the form of decreased empathy and the misuse of social media. Therefore, character education based on teacher role models, collaboration, and humanistic discipline needs to be developed. The study's findings emphasize the importance of balancing digital advancements with moral development in realizing ethical and civilized education. The study also reveals that, despite significant challenges facing educators in the digital age, they can utilize technology to support better character formation through an educational model that emphasizes ethics. The role of families and communities is also crucial in supporting this character education, fostering synergy between all parties in creating a generation with noble character.

This study explores the use of art and cultural practices as a means to instill Islamic values in the learning process of Islamic Religious Education. The background of this research arises from the challenges faced by Islamic education in the era of globalization, particularly the declining interest of students in Islamic-oriented activities and the strong influence of popular culture. Using a descriptive qualitative approach by reviewing relevant literature, the study finds that various forms of Islamic art such as nasheed, hadrah, calligraphy, and Islamic-themed drama can help students understand and appreciate religious values in a more engaging and meaningful way. These artistic activities serve as a bridge between Islamic teachings and everyday life, allowing values such as good character, piety, and love for the Qur’an to be internalized more effectively. However, the implementation still encounters several obstacles, including limited teacher competence and insufficient curriculum support. The study concludes that strengthening collaboration with the community, utilizing digital technology, and developing extracurricular programs are important steps to reinforce the application of Islamic values through art and cultural approaches within educational settings.

This research discusses the education system in France with a focus on the development and challenges of Islamic religious education in the developed country. The study was conducted through a review of the history, geography, and applicable educational policies, so as to be able to describe how the education system in France integrates cultural aspects and historical values in learning practices. One of the main concerns of this study is efforts to improve teachers' competence in teaching Islamic religious subjects, even though religion is not explicitly taught in the national curriculum. The results of the study show that Muslims in France obtain religious education through private institutions and Islamic organizations that act as an alternative to formal education. The challenges faced include the limitations of teacher training and the negative perception of Islam by the public. These findings confirm that Islamic religious education in France flourished in a limited space, yet still contributed to the needs of Muslim communities. This research is expected to be a reference for other countries that face similar challenges in developing religious education, especially in the context of cultural integration, education policies, and strengthening the capacity of educators.

Social studies learning as one of the progmatic components in the school curriculum is actually expected to support the achievement of the ideal goals of education. Through social studies education, students are fostered and developed their intellectual mental abilities to become citizens who are skilled and socially concerned and responsible in accordance with the values contained in Pancasila. Social studies learning contained in the educational curriculum is a simplification of learning materials from social science knowledge or concepts. The method in this study is research using a quantitative research approach. This research is descriptive. The sample in this study was 30 students of grade VIIIA (control) and VIIIB (experiment) of SMP Kristen Taaba District. Data collection techniques using test questions and documentation. Based on the results of research and discussion, and data analysis carried out, it can be concluded that the mind mapping learning model can affect the learning outcomes of social studies class VIII SMP Kristen Taaba District. Indicators of the assessment of learning outcomes can be seen from the students' posttest scores have increased. Based on the research objectives with the t-test hypothesis, an sg (2 – Tailed) value of < 0.05 is obtained which is 0.000 so that H0 is rejected meaning that there is an influence of the mind mapping learning model on the learning outcomes of social studies class VIII SMP Kristen Taaba District. In other words, the mind mapping learning model affects learning outcomes with categories that are quite effective.

This study aims to analyze the transformation process of Islamic edupreneurship values in developing an educational ecosystem oriented toward independence and blessing (barakah) within Islamic schools. The low entrepreneurial and independent spirit among students remains a major challenge for Islamic educational institutions seeking to instill spiritually grounded entrepreneurship values. This research employed a qualitative descriptive approach through a case study at an Islamic elementary school. Data were collected through observation, interviews, and documentation. The results reveal that the internalization of Islamic edupreneurship values—such as amanah (trustworthiness), shidq (honesty), jiddiyyah (diligence), ibda‘ (creativity), and mas’uliyyah (responsibility)—successfully shifted students’ mindset from consumptive to productive orientation with a focus on barakah. The transformation occurred through curriculum integration, teacher modeling, socio-economic projects, and spiritual habituation. The Islamic edupreneurship-based ecosystem strengthened students’ character, microeconomic independence, and the culture of blessed work. This study recommends developing an Integrative Islamic Edupreneurship Curriculum Model to foster a competitive and morally upright generation.

Islamic Religious Education plays a pivotal role in the formation of students’ character, particularly within the setting of vocational health education. In light of the introduction of the Love-Based Curriculum initiated by the Indonesian Ministry of Religious Affairs, there is a pressing need for instructional strategies that effectively integrate the values of love, compassion, tolerance, and empathy into PAI teaching. This study seeks to provide a comprehensive description and critical analysis of the love-oriented PAI learning model implemented at SMK Kesehatan Athalla Putra Palembang, while also examining the challenges encountered and the solutions undertaken in its execution. The research adopts a qualitative field study approach, with data collected through classroom observations, in-depth interviews with teachers and students, as well as document analysis. The findings indicate that several strategies have been employed, including interactive lectures, collaborative group discussions, socially oriented project-based learning, and the utilization of media designed to promote compassion. The successful implementation of the Love-Based Curriculum in this context is shaped by factors such as teacher competence, institutional support, and the adequacy of educational facilities. Nevertheless, a number of obstacles were identified, namely time constraints, limited professional training for teachers, and resistance to pedagogical change. Despite these challenges, the applied strategies proved to be effective in enhancing both student motivation and character development. Accordingly, it is recommended that the institution reinforce teacher professional development programs, establish a more structured syllabus, and institutionalize love-based values within both assessment practices and the broader school culture.

Monopoli Jamaah Berkah is an educational game designed to help students understand the concepts of togetherness, cooperation, and religious values through play. The background for the creation of this game stems from the need for more interesting, interactive, and easy-to-understand learning media, especially for material related to congregations and daily religious activities. This study aims to explain the game development process, how the game works, and how it can increase student engagement and understanding. The method used is simple development research through observation of needs, creating a preliminary game design, and testing the game on a small group of students. The test results show that this game encourages students to be more active, easily understand the concepts, and be more enthusiastic about learning. In addition, the competitive elements and rules of the game proved to help students work together while continuing to learn in a fun atmosphere. In conclusion, “Monopoli Jamaah Berkah” is worthy of being used as an alternative learning medium because it is able to combine educational and entertainment elements in a balanced manner, making learning more lively and meaningful.

This study aims to analyze the change in word choice in Indonesian children's songs from the classical to modern times as a reflection of the shift in the social environment in the digital era. This study uses a descriptive qualitative approach with a content analysis method on eight children's songs, consisting of four classic songs by A. T. Mahmud and four popular modern songs on digital platforms such as YouTube. The results showed that classical songs highlight concrete and local vocabulary that describe children's closeness to nature, family, and moral values, while modern songs are dominated by global, repetitive, and phonetic vocabulary that reflect the influence of globalization and the digital lifestyle of today's children. In addition, modern songs tend to contain simple expressions that are easy to remember, but have minimal educational value compared to classical songs that are more loaded with moral messages. This shift shows that the language in children's songs not only serves as a medium of entertainment, but also reflects the changing social and cultural values of Indonesian society. Therefore, the study of children's song language is important to understand the dynamics of popular cultural development that affects the process of character formation of the younger generation.

Democracy is not only understood as a political system and state institutional mechanisms, but also as a value and culture of life that must be instilled from an early age. This article aims to examine the role of the family as the primary informal educational institution in developing a civilized democratic character in children. Through a literature review and descriptive-qualitative analysis, this article examines the concept of family-based democratic education, referring to theories of social and moral development and the dynamics of Indonesian democracy over time. The study's findings indicate that families play a strategic role in instilling democratic values ​​such as justice, responsibility, tolerance, deliberation, and respect for differences through daily practices, including open dialogue, parental moral role models, the division of tasks and responsibilities, and children's involvement in family decision-making. Empirical findings from a case study in Yogyakarta confirm that children raised in democratic families have better social, emotional, and political awareness skills. Family-based democratic education has been shown not only to shape children's behavior within the home environment but also to prepare them to become critical, ethical citizens capable of constructive participation in society and the nation. Thus, the family is the primary and irreplaceable foundation for building a civilized and sustainable democracy.