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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.

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.

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.

Islamic Religious Education (PAI) learning methods are strategies used by teachers to effectively convey Islamic teachings so that they are easily understood, internalized, and practiced by students. The application of appropriate methods can create a more engaging, active, and meaningful learning process, enabling students not only to acquire knowledge but also to develop Islamic attitudes and personalities. In the context of modern education, PAI learning needs to integrate a variety of approaches, ranging from lectures, discussions, demonstrations, to hands-on, experiential learning. Furthermore, learning environments such as museums, mosques, monuments, and open spaces can be utilized as resources and supporting learning media, even if these places are not specifically designed for teaching and learning activities. Utilizing these environments provides real-life experiences that help students understand Islamic values ​​contextually. Thus, PAI learning methods play a crucial role in realizing a holistic, comprehensive educational process oriented toward the formation of Islamic character.

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.

Leadership in educational organizations, especially in the Darul Hikmah Modern Islamic Boarding School in Medan, faces the challenges of modernity that demand integration between traditional spiritual values ​​and management professionalism. This study aims to analyze the existing leadership structure and design a new structure that integrates the Transformational, Distributive, and Instructional models that are aligned with the local wisdom of North Sumatra, namely the Dalihan Na Tolu philosophy. The method used is qualitative case analysis with observation and interviews. The results of the analysis show that the current leadership is dominated by charismatic and centralistic styles (strong Transformational), but weak in the Distributive dimension (low teacher participation) and Adaptive Technology Instructional. The proposed new leadership structure design emphasizes the formation of a Quality Supervisory Board (DPM) and the Head of Human Resources & Regeneration. This new model places the Kyai/Head of the Islamic Boarding School as the spiritual authority (Hula-hula), Mudir/Executive Director as the managerial change agent (Dongan Tubu), and strengthens the academic/innovation function (Boru). The conclusion suggests that leadership transformation in this Islamic boarding school requires a shift from a figure-based system to a competency-based and collaborative system, making it an adaptive, professional institution firmly rooted in local values.

This study aims to explore the potential of sago as a local product that can be processed into a tourism attraction based on local wisdom in the Silowo Ecotourism Area, Tuban Regency. Sago, with its ecological, economic, and cultural values, plays a significant role in maintaining food security and also enhances the educational experience of tourists. This study employed a qualitative approach through observation, in-depth interviews, and a literature review. The findings indicate that sago has significant potential to become a tourism symbol, through distinctive culinary innovations, educational activities on sago processing, and presentations in the form of local cultural attractions. Developing this potential will not only improve the economic well-being of the community but also strengthen the region's cultural identity and support environmental conservation efforts. Therefore, sago management involving community participation and product innovation are key factors for the successful development of local wisdom tourism in Silowo.

This study aims to conduct a comparative analysis of curriculum development and teaching methods in Islamic education in Indonesia and Egypt. Both countries have a long tradition in the development of Islamic sciences, but they demonstrate different approaches in accordance with their respective social, cultural, and educational policy contexts. This study uses a literature review method with a descriptive qualitative approach through a review of journals, books, and Islamic education policy documents. The results of the analysis show that the Islamic education system in Indonesia emphasizes the integration of religious and general knowledge in its curriculum, in line with the spirit of religious moderation and the demands of modern society. Meanwhile, Islamic education in Egypt, especially through Al-Azhar University, emphasizes a traditional approach based on tafaqquh fi al-din with a focus on mastery of classical Islamic sciences. In terms of teaching methods, Indonesia is more adaptive to active and technology-based learning models, while Egypt maintains the talaqqi and memorization methods, but has begun to adopt modern pedagogical innovations. Overall, both education systems have their own strengths; Indonesia excels in contextualizing the curriculum, while Egypt sets an example in maintaining the authority and continuity of Islamic scholarship. These findings are expected to contribute to the development of a balanced Islamic education that integrates values and modernity.

Globalization is a major phenomenon that brings rapid changes in the mindset, behavior, and culture of society, including students in formal educational settings. This condition presents significant challenges for Islamic Religious Education, which plays a crucial role in shaping character and internalizing Islamic values. This study aims to analyze how globalization influences students’ understanding, attitudes, and practices of Islamic values, as well as how Islamic Religious Education can respond adaptively to these changes. This research employs a qualitative approach using a literature study method that reviews books, scholarly articles, and relevant documents related to globalization, Islamic education, and character formation. Data were analyzed through processes of collection, classification, and interpretation to identify patterns of global influence on Islamic values. The findings reveal that globalization offers two major impacts: opportunities for the development of religious literacy through technological and informational access, and threats in the form of external values such as hedonism, individualism, and decreasing religious sensitivity. These findings highlight the need for educational strategies that balance the use of technology with the reinforcement of Islamic character, including the integration of Islamic values into digital-based learning, strengthening teacher role modeling, and habituating moral behavior within school activities. The implications of this study emphasize the importance of innovation in Islamic Religious Education to maintain the relevance of Islamic values amid the ongoing developments of globalization.

Islamic boarding schools (pondok pesantren) are the oldest Islamic educational institutions in Indonesia, playing a significant role in shaping the moral, spiritual, and intellectual character of society. Alongside the growing integration of formal education, pesantren are required to develop more modern and adaptive leadership models without abandoning their traditional values. This study aims to design a pesantren leadership structure that integrates transformational, distributive, and instructional leadership principles rooted in local culture. The analysis conducted at Pondok Pesantren Al-Mukhlisin in Deli Serdang Regency indicates that leadership patterns remain centered on the kiai figure, resulting in suboptimal coordination and delegation of authority. Transformational leadership is needed to foster inspiration and motivation; distributive leadership to strengthen collaboration and participation; and instructional leadership to ensure instructional quality and teachers’ professional development. The integration of these three leadership models is believed to create a pesantren leadership system that is visionary, participatory, and quality-oriented, while remaining aligned with local cultural values such as gotong royong, musyawarah, and familial solidarity. Thus, pesantren can evolve into innovative, adaptive, and sustainable Islamic educational institutions in the modern era.

Learning design is a fundamental component in the educational process, as it serves as a foundation for teachers in planning, implementing, and evaluating learning activities systematically and purposefully. In the context of Islamic Religious Education (PAI), learning design has a broader role, not only focusing on the delivery of religious knowledge, but also encompassing the formation of character, morals, and strengthening Islamic values ​​in students. This paper discusses the general concept and function of learning design in PAI through theoretical studies from various literature and expert views. The results of the discussion indicate that PAI learning design must be prepared comprehensively by considering the components of objectives, materials, methods, media, and evaluation that are aligned with Islamic values. In addition, learning design serves as a practical guideline for teachers to create effective, efficient, innovative learning that is able to respond to the challenges of modern developments. Good learning design also contributes to increased learning motivation, optimal achievement of competencies, and the formation of students who are faithful, pious, and have good morals. Thus, understanding the concept and function of learning design is crucial for educators in their efforts to improve the quality of PAI learning as a whole.

The Indonesian language holds a strategic role as a unifying national language as well as the medium of instruction in education. However, this role has not been fully internalized within indigenous communities such as the Baduy Dalam tribe, which is known for its strong adherence to tradition and the use of the Baduy dialect of Sundanese in daily life. This study aims to reveal the role of the Indonesian language in communication and education within the Baduy Dalam community and to analyze how the national language is adopted amidst the strong local culture. This research employs a qualitative method with data collection techniques including in-depth interviews, participatory observation, and document studies conducted within the Baduy Dalam community in Lebak Regency, Banten. The results indicate that the Indonesian language is beginning to be used in educational contexts, especially in formal schools around the Baduy area, although its use remains limited in everyday interactions among community members. Proficiency and understanding of Indonesian are more dominant among the younger generation who receive formal education. The social implications of these findings include the opening of access to broader information and knowledge for the Baduy Dalam people, but also present challenges in preserving local language and cultural values. This study recommends educational approaches based on local wisdom to ensure that the role of the Indonesian language progresses in harmony with the preservation of the Baduy Dalam cultural identity.

In this article, we explore the concept and goals of Islamic education from the perspective of Imam Shafi'i, a great scholar and founder of one of the most important schools of Islamic jurisprudence in history. Based on the Quran and Sunnah, his views offer a balanced perspective on the intellectual and spiritual aspects of the educational profession. He believed that education aims not only to increase one's knowledge but also to develop one's character, morality, and devotion to Allah SWT. He emphasized that true knowledge is knowledge that benefits individuals and society and helps them draw closer to the Creator. According to Imam Shafi'i, Islamic education must combine religious and general knowledge in a balanced way, as both complement each other to shape the whole person. He believed that an educated person must possess not only intellectual intelligence but also high moral and spiritual integrity. He emphasized that academic success is measured not only by a student's ability to understand the subject matter but also by how they apply ethical principles, social responsibility, and a sense of community service. Furthermore, Imam Shafi'i emphasized the importance of maintaining a balance between cognitive, emotional, and intellectual abilities during the pursuit of knowledge. He argued that knowledge without morality loses its foundation, while morality without knowledge loses its foundation. This concept presents Islamic teachings holistically, where knowledge, ethics, and spirituality must be integrated.Imam Syafi'i's views remain relevant today. They can serve as a guide in building a character-based Islamic education system capable of adapting to changing times and addressing global challenges. The education he taught, which encompasses values ​​such as honesty, responsibility, and balance between this world and the hereafter, provides a clear path to producing a generation of educated and noble Muslims who will contribute positively to the world and humanity as a whole.

Sexual violence remains a pervasive human rights violation globally, with nearly one in three women experiencing physical or sexual abuse in their lifetime (UN Women, 2024). In Indonesia, the National Commmision on Violence against Women (Komnas Perempuan) reported 330,097 cases in 2024, of which 26,9% were sexual violence. Despite Law No. 12 of 2022 on the Crime of Sexual Violence (UU TPKS), gaps persist between legal enforcement and public awareness, emphasizing the need for effective advocacy. This study investigates the rol of digital media in human rights advocacy by analyzing KemenPPPA’s Instagram Reels campaign titled “Three Years Since the Enactment of the Sexual Violence Law.” Using a qualitative descriptive approach, data were collected through digital observation and documentation of the video, captions, and public comments. Framing Analysis (Entman, 1993) identified problem definitations, moral evaluations, and proposed solutions, while Normative Content Discourse Interpretation (NCDI) interpreted content based on national law and international human rights standards, particularly CEDAW. Findings show that the campaign communicates key human rights values, including victim protection, gender equality, and justice. The study highlights the potential of digital media as both an educational tool and platform for social participation, stressing participatory legal communication to complement formal law enforcement and advance women’s rights in Indonesia.

This study compares the Islamic religious education systems in Indonesia and Malaysia with a particular focus on curriculum design and its implementation within secondary schools. Using a qualitative research approach, data were gathered through document analysis and interviews with educators and school administrators from both countries. The findings show that although Indonesia and Malaysia share similar objectives in fostering students’ understanding and practice of Islamic teachings, several significant differences remain in terms of curriculum structure, learning materials, and instructional strategies. In Indonesia, Islamic religious education is more closely integrated into the national curriculum, emphasizing a balance between religious values and general educational competencies. Meanwhile, Malaysia adopts a more specific and traditionally oriented curriculum that places stronger emphasis on classical Islamic knowledge and conventional pedagogical practices. Implementation in both countries is shaped by government policies, socio-cultural contexts, and local wisdom that influence how Islamic education is delivered in the classroom. Overall, this study is expected to contribute as a useful reference for enhancing the effectiveness, relevance, and contextualization of Islamic education systems in both nations.

The digital era has significantly transformed the way Indonesian society communicates, accesses information, and builds social interactions. These rapid changes have created new challenges for strengthening the values of Pancasila, especially as digital platforms increasingly become spaces where misinformation, hate speech, intolerance, and extreme polarization emerge. This study examines the relevance of Pancasila in guiding ethical behavior within the digital environment and highlights the strategic role of young people as key actors in maintaining national identity and moral integrity. Using a descriptive qualitative approach and literature analysis, the study finds that Pancasila remains highly relevant in addressing technological, social, and cultural disruptions. The values of divinity, humanity, unity, democracy, and social justice are essential for promoting responsible digital citizenship, fostering tolerance, encouraging critical thinking, and strengthening social cohesion. The study concludes that strengthening Pancasila-based digital ethics requires collaboration among the government, educational institutions, digital platforms, and society to ensure that digital transformation aligns with national moral foundations.

The transformation of education in the digital era demands a strong moral foundation to ensure that technological advancement does not erode human values. Pancasila, as the ideological and ethical foundation of Indonesia, plays a crucial role in guiding educational transformation to remain rooted in national moral values. This study aims to analyze the relevance and implementation of Pancasila values in shaping the morality of Generation Z amid the digitalization of education. The research employs a qualitative method with a descriptive-analytical approach through literature review, policy analysis, and observation of students’ digital behavior. The findings indicate that the internalization of Pancasila values within the digital education ecosystem contributes to strengthening character, ethical responsibility, and national awareness among Generation Z. However, key challenges include the lack of moral value integration in digital content and weak role modeling within educational environments. In conclusion, Pancasila-based educational transformation is not merely a technological innovation but a moral process that requires synergy among the government, educators, and society to create a humanistic, ethical, and civilized digital ecosystem.

This research examines the comparison of Islamic education innovations in Japan and Singapore with a focus on technological approaches and local cultural integration. Japan and Singapore are two developed countries in Asia that have developed Islamic education systems with unique characteristics despite not being Muslim-majority countries. This study uses a qualitative method with a library research approach through document and literature analysis. Data were collected from scientific journals, books, and educational policy documents in both countries. The results show that Japan develops Islamic education with an adaptive approach that integrates digital technology and Japanese cultural values such as discipline and kaizen. Meanwhile, Singapore builds a structured Islamic education system integrated with the national education system through MUIS with innovations in the aL.I.V.E curriculum and SIES. The main difference lies in the level of institutionalization and government support, where Singapore has a more formal structure while Japan is more flexible and community-based. Both models provide valuable lessons for the development of Islamic education in Indonesia, particularly in terms of technology integration, local cultural adaptation, and contextual curriculum development.

Pancasila, as the state foundation and the source of all sources of law, has a strategic role in shaping the national education system, including religious-based institutions such as pesantren (Islamic boarding schools) and madrasah diniyah (non-formal Islamic religious schools). This study aims to examine how Pancasila values are internalized into the curriculum, school regulations, and educational practices of pesantren and madrasah diniyah. The research uses a qualitative approach with a library study design. Data were obtained from literature, journals, regulations, and official documents. The findings show that Pancasila provides a normative foundation for the development of pesantren education regulations and serves as an ethical guideline for shaping students’ character. The values of divinity, humanity, unity, deliberation, and social justice are reflected in educational practices, although the implementation is often influenced by local culture and the autonomy of pesantren. In conclusion, Pancasila functions not only as the basic legal norm but also as a source of inspiration for moral and civic education in pesantren and madrasah diniyah.