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In the book Bina Belajar Al-Qur'an dan Hadith for grade V MI published by Erlangga Publisher in accordance with the madrasah curriculum (KMA) No. 183 of 2019, this book is analyzed by researchers in meeting the needs of 21st century learning, especially in developing critical thinking skills, creativity, communication, and collaboration. This study aims to analyze the feasibility of textbooks based on four aspects of the National Education Standards Agency (BSNP) standards, namely the feasibility of content, feasibility of presentation, language and graphics. This study uses a literature study approach (library study) which is used to collect various data sources from the book Bina Belajar Al-Qur'an dan Hadith, journals and others. The results of the study show that this book is in the very feasible category, with the suitability of the material to KMA No. 183 of 2019, the use of communicative language, and consistent graphic displays. However, deficiencies were found in the presentation aspect, such as the absence of concept maps, learning objectives, and the lack of contextual illustrations. Overall, this book remains relevant and can support the learning of the Qur'an and Hadith in MI.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

This study explores community social activities within the tradition of Wayang Golek performances as a form of living hadith in the city of Bogor. The Wayang Golek tradition reflects the practical implementation of the teachings of the Prophet Muhammad SAW in the daily lives of the Sundanese community. Using a qualitative approach, the study involved participant observation and in-depth interviews with puppeteers and audience members. The findings indicate that Wayang Golek performances function not only as cultural entertainment but also as an indirect medium for strengthening moral values, mutual cooperation, and Islamic preaching. Social activities surrounding the performances include communal interaction, preservation of local culture, and reinforcement of religious identity amid the challenges of modernization. The study further reveals that the concept of living hadith is embodied in wayang narratives that convey ethical messages aligned with the sunnah of the Prophet. These findings highlight the importance of revitalizing local cultural traditions as an effective medium for contemporary Islamic education and value transmission.

Journal this paper explores the concepts of honorarium, salary, and allowances in the field of educantion from the perspective of Prophentic tradition (hadith). The study is grounded in the undertanding that education plays a central role in shaping future generations, and teachers, as key contributors, deserve fair and proper compensation for their service. Despite their crucial role, many educators especially honorary teachers often face challenges due to insuffient financial recognition. This research examines various hadiths that emphasize the virtue of lawful work, the obligation to provide wages fairly and on time, and the importance of upholding justice and benevolence in human relationships. This study emplos qualitative library research by analyzing classical hadith compilation and scholarly interpretation. The findings  highlight that fair compensation is not merely an economic issue but a moral and religious oblagation, reinforcing the need for enducational institutions to ensure teachers welfare in accordance with Islamic ethical principles.

The Qur’an and Hadith, as the primary sources of Islamic teachings, provide a comprehensive value framework regarding the ideal character that should be possessed by both educators and learners. Educators are required to demonstrate sincerity, patience, justice, noble character, and to serve as role models (uswah hasanah) for their students. Education is a fundamental pillar in the formation of individual character and personality. This study aims to examine and analyze the concepts of attitudes and personality of educators and learners based on the Qur’an and Hadith. The method employed is a literature review using a qualitative approach through the analysis of relevant Qur’anic verses and Prophetic traditions. The results of the study indicate that learners are individuals who strive to develop their potential through the learning process within educational pathways, both formal and non-formal, at certain levels and types of education. Among the ethics of learners toward educators are sitting politely in front of the teacher, speaking respectfully, not interrupting the teacher while speaking, listening attentively to the teacher’s explanations, asking questions gently and respectfully when something is not understood, attending school regularly, avoiding truancy and lateness without valid reasons, entering the classroom promptly before the teacher arrives, and obeying the teacher’s advice.

Islamic entrepreneurship education integrates ethical, moral, and spiritual values with practical business practices. This study examines the perspective of the Prophet Muhammad’s hadith on entrepreneurship, emphasizing principles such as honesty, independence, creativity, risk-taking, and social responsibility. Using a qualitative approach, primary hadith sources and scholarly interpretations are analyzed to identify both values and practical implementations of entrepreneurship education in Islam. Findings reveal that the Prophet emphasized self-reliance, productive work, and ethical business conduct, providing practical guidance such as utilizing available resources, step-by-step mentoring, and progressive skill development. Additionally, Islamic entrepreneurship education prioritizes character formation, integrity, and social contribution alongside economic gain. Practical examples from hadith illustrate methods for instilling entrepreneurial values, including prohibitions against unethical transactions, encouragement to work with one’s own hands, and support for independent income generation. The study shows that integrating moral guidance from hadith with business training produces competent, responsible, and ethically grounded entrepreneurs. This framework offers a comprehensive model for modern entrepreneurship education, balancing profitability, ethical conduct, and societal welfare. The research contributes to understanding how Islamic values can form the foundation of sustainable and morally conscious business practices, providing educators and practitioners with actionable insights for cultivating entrepreneurship aligned with Islamic teachings.

This paper aims to present the essence of family education according to the Qur'an and hadith. To compile this paper, a literature study method was used with the main references being Taisiru al-Aliyyul Qadir li Ikhtishari Tafsir Ibn Kathir, Tafsir Al-Misbah, and Tafsîr al-Qurân al-Hakîm. In addition, it is supplemented with several hadiths. The findings from this discussion indicate that family education is an effort made by parents to develop children's potential, both in intellectual, emotional, spiritual, and skill aspects. Family education aims to ensure the well-being of oneself and those under one's responsibility, as well as to shape the character of independent and mature children. Responsibility for family education is a shared obligation between fathers and mothers. The family plays a very important role in children's education, both consciously and unconsciously. Overall, family education is a learning process that involves all the main members who are part of the family, namely parents (father and mother) and children.

This study explores Islamic legal perspectives on climate justice by integrating environmental ethics with economic responsibility within the wider framework of Sharia. Using a qualitative library research approach, it examines classical sources such as the Qur’an, Hadith, and uṣūl al-fiqh, alongside contemporary works on Islamic environmental ethics, sustainable development, and climate governance. The findings show that Islamic principles—including khalifah (stewardship), mīzān (balance), ‘adl (justice), and maslahah (public interest)—provide a strong ethical foundation for addressing climate change and preventing environmental corruption (fasād). The Maqāṣid al-Sharī‘ah, particularly the preservation of life, property, lineage, and the environment, support environmentally conscious policies and sustainable economic practices. Islamic finance instruments such as green sukuk and ESG-aligned investments further promote ecological responsibility. Overall, Islamic legal and economic traditions offer a comprehensive framework that links environmental sustainability with socio-economic equity, positioning Islamic thought as an important contributor to global climate justice discourse.

The purpose of this study is to identify the concept of economic empowerment for Muslims in the Qur'an and to understand its role in life. The threat of poverty and powerlessness can undermine faith, morals, security stability, and create social dissatisfaction. Therefore, through verses in the Qur'an, the researcher will discuss the economic empowerment of Muslims from a Qur'anic perspective. The research method used is the maudlu'i interpretation of economics, which includes the following steps: first, collecting verses relevant to the economic issues to be analyzed, both based on keywords and the content of the verses in general and specifically. Second, interpreting these verses by following the sequence of verses in the Mushaf or based on the chronology of the revelation of the surahs. Third, the interpretation model applied is maudlu'i by linking them to the real conditions of the economy. In this study, researchers will examine data contained in the Qur'an, tafsir, hadith, as well as books and journals related to the meaning of economic empowerment of Muslims. The concept of economic empowerment of Muslims from the perspective of the Qur'an is to free individuals from injustice, empower human potential, and encourage individuals to care for others, towards happiness in this world and the hereafter. The role of economic empowerment of Muslims in life includes: contributing to eliminating the practice of usury, human trafficking, monopoly of wealth, and power that triggers poverty, hunger, and fear. In addition, it also motivates individual Muslims to be strong, resilient, persistent, and strive earnestly and not give up.

This study discusses the concept of lifelong education from an Islamic perspective by highlighting the thoughts of Ibn Khaldun as a prominent figure in the history of education. Using a qualitative method based on a literature study, this research examines sources from the Qur’an, Hadith, and related scholarly works to understand the theological and philosophical foundations of lifelong education. The findings indicate that education in Islam is viewed as a continuous process that takes place from birth until the end of life. Ibn Khaldun emphasized the importance of a gradual and systematic learning process, as well as the use of methods that align with learners’ developmental stages. This concept is consistent with the demands of modern education, which emphasize active, creative, and adaptive learning. Furthermore, the study highlights various forms of lifelong education implementation, such as vocational, professional, civic, and cultural education. These findings affirm that lifelong education is an essential necessity in responding to social, technological, and civilizational dynamics, while also constituting an act of worship and a human responsibility as khalifah (stewards) on earth.

This study explains the role of educator leaders in cultivating students' adab (moral discipline and etiquette) at two Cambodian Islamic boarding schools, Maahad Tahfiz Darul Ulum (MTDU) and Maahad Tahfiz Darul Hadith (MTDH), in a post-conflict Muslim-minority society. Drawing on classical Islamic theories of character formation, such as the works of Ibnu Miskawaih and Syed Muhammad Naquib Al-Attas, and underpinned by Hallinger's Instructional Leadership Model, this research explores the manner in which leaders act as moral role models and institutionalists in order to transform pupil behavior. In undertaking a qualitative multiple-case study, data were obtained through semi-structured interviews and non-participant observation of eight influential educational leaders. Thematic analysis yielded six prominent leadership roles, including moral modeling, disciplinary enforcement, spiritual mentorship, and institutional innovation through routines and rituals. Despite parental and external cultural pressure oppositional to their endeavor, the leaders demonstrated spiritual resilience in successfully ushering student transformation through relational engagement, moral accountability, and cultural reinforcement. This study contributes to the emerging debate on faith-based leadership and character education with the offer of a contextualized model of Islamic educational leadership for post-conflict and minority-Muslim settings. Practice and policy recommendations include training educational leaders as muaddibin, integrating value-based norms, and recognizing Tahfiz schools as important actors in integral education.

This study aims to analyze the content and substance of the Fourth Hadith in Al-Arba'in An-Nawawiyyah, explore the Islamic educational values contained within it, and examine its relevance to contemporary Islamic religious education. This research employs a qualitative approach using library research methods through an examination of primary and secondary literature related to the hadith and Islamic educational concepts. The data were analyzed using content analysis techniques to reveal both textual and contextual meanings.The findings show that the Fourth Hadith provides an explanation of the gradual process of human creation, the decree of divine destiny encompassing sustenance, lifespan, deeds, and a person’s final fate, as well as an emphasis on the importance of righteous actions in determining one’s end. The hadith encapsulates holistic educational values, including divine values such as belief in destiny, reliance on God (tawakkul), patience, and spiritual awareness; and humanistic values such as moral responsibility, self-control, self-awareness, and consistency in worship and good deeds. These values remain highly relevant for character building in modern learners, especially in facing moral, spiritual, and social challenges.Based on the results, it can be concluded that the Fourth Hadith of Al-Arba'in An-Nawawiyyah plays a significant role in strengthening contemporary Islamic education, particularly in shaping character grounded in sound creed, noble ethics, and strong mental resilience. The findings are expected to serve as a reference for educators, educational institutions, and society in developing more integrative and applicable educational practices.

This study examines the concept of repentance (taubah) as the foundation of moral pedagogy through a thematic interpretation approach to the Hadith Qudsi and classical and contemporary Islamic scholarly literature. The study employed a qualitative method based on literature review, examining the meaning, values, and educational implications of the teachings of repentance. The results of the study indicate that repentance is not merely understood as a spiritual act of seeking forgiveness, but as a holistic educational process. This process encompasses self-awareness (ma'rifah) of mistakes, deep regret (nadam), a strong determination not to repeat them ('azm), and concrete behavioral change ('amal). From an Islamic educational perspective, the values ​​of repentance play a crucial role in fostering moral responsibility, self-reflection, the habituation of good deeds, and a commitment to continuous self-improvement. The integration of repentance values ​​into learning can be realized through a character-based curriculum, reflective methods, strengthening worship practices, and moral development. Thus, repentance becomes an essential instrument in shaping a perfect human being who is faithful, has noble character, and possesses social awareness.     Kata kunci: Taubat, Hadis Qudsi, Pedagogi Moral, Pendidikan Islam, dan karakter.

This study aims to describe the nature of children from an Islamic educational perspective. This study uses a library research method by examining various relevant literature, including classical texts, the Qur'an, hadiths, and contemporary scientific works that discuss the concept of children in Islam. The results of the study indicate that children, from an Islamic perspective, have a very noble and strategic position, encompassing six main aspects. First, children are seen as a trust from Allah SWT. Second, children are a potential that needs to be developed. Third, children function as the next generation and bearers of the future of the community. Fourth, children have the right to receive a good and proper education. Fifth, children are positioned as subjects who have rights and roles in social life, not just objects of education. Sixth, children are also a source of happiness and well-being for their families and their surroundings. In the context of Islamic education, there are several methods that can be applied to educate children, including the method of role model, reward and punishment, the story method, and the advice method. These four methods play an important role in shaping children's character, faith, and morals in accordance with Islamic values. Understanding the nature of children in Islamic education is the main basis for building a generation that is faithful, has noble morals, and is responsible for themselves, their families, and society.

This study examines in depth the concepts of maysir, gharar, and riba as three practices that are prohibited in sharia economics because they are considered to cause injustice and imbalance in economic activities. Through an analysis of the postulates of the Qur'an and Hadith, this study confirms that the prohibition of maysir is based on the element of excessive speculation that harms one of the parties, gharar is rejected because it contains ambiguity in the object and contract, while riba is prohibited because it creates an unequal addition in financial transactions. In addition, the study highlights how other religions and various modern economic systems have paid attention to the principles that are in line with the prohibition of these three concepts, especially related to business ethics, social justice, and economic risk mitigation. A cross-faith perspective shows that universal values such as honesty, transparency, and balance are essential foundations for building a sustainable economic order. By combining normative perspectives and cross-tradition comparisons, this study seeks to provide a comprehensive understanding of the dangers of maysir, gharar, and usury, as well as the implications of the implementation of their prohibition in modern economic life. The results of the study are expected to be a reference in formulating economic practices that are fair, stable, and able to be widely applied in various communities.

This material provides an in-depth overview of the fundamental distinctions between Islamic banks and conventional banks, covering their underlying principles, contract types, operational mechanisms, legal frameworks, and organizational structures. Islamic banks operate based on Islamic values derived from the Qur’an, Hadith, and the rulings of the National Sharia Council (DSN-MUI), emphasizing strict prohibitions on riba, gharar, and maysir. Contracts such as wadiah, mudharabah, musyarakah, murabahah, ijarah, salam, and istishna’ are applied to promote fairness and profit-sharing. In contrast, conventional banks rely on positive law and interest-based systems as their primary source of income. Legally, Islamic banks are supervised by the Sharia Supervisory Board (DPS) to ensure compliance with sharia principles, while conventional banks adhere solely to general financial regulations set by authorities like the Financial Services Authority (OJK) and Bank Indonesia. The operations of Islamic banks include fund mobilization, financing, and financial services without the use of interest, whereas conventional banks earn revenue from the interest spread between deposits and loans. Although both bank types share a similar organizational structure, Islamic banks incorporate an additional layer of sharia oversight. Overall, Islamic banks aim to balance profitability with ethical and spiritual values (falah), while conventional banks primarily focus on maximizing financial returns. This material highlights Islamic banking as an ethical alternative within modern financial practices, promoting justice, sustainability, and broader economic well-being.

Islamic boarding schools (pesantren) as Islamic educational institutions face modernization challenges in developing effective learning methods. Action learning as an experience and reflection-based learning approach emerges as a relevant alternative. This article aims to conduct a systematic literature review on the implementation of action learning and experiential learning in Indonesian Islamic boarding school education. The research method uses a systematic literature review approach by analyzing 15 indexed journal articles from the 2018-2025 period. Inclusion criteria include articles in Indonesian and English, published in accredited journals, and discussing action learning or experiential learning in Islamic boarding schools. Analysis results reveal three main findings: (1) action research has been implemented to address specific problems such as student mental health with humanistic and participatory approaches, (2) experiential learning is applied through hadith learning, entrepreneurship programs, and life skills development that enhance cognitive abilities, communication, and student adaptation, (3) integration of action learning with pesantren values creates a distinctive learning model combining tradition and innovation. Identified research gaps include minimal longitudinal studies, lack of long-term impact measurement, and limited comparative analysis among pesantren. This study recommends developing a theoretical framework for action learning contextual to pesantren characteristics and further research with more comprehensive methodologies.

This study aims to analyze the contributions and controversies of Orientalist interpretation in the process of reforming modern Islamic thought, particularly in the Indonesian academic and intellectual context. This study uses library research methods by examining a number of scholarly articles and books discussing the influence of Orientalism on the study of interpretation and hadith. The results show that the Orientalist approach, through historical-critical, philological, and hermeneutical methods, has made a significant contribution to the expansion of a more contextual and rational interpretation methodology. This approach has encouraged the emergence of a new epistemological awareness among Muslim commentators and thinkers in examining sacred texts more scientifically and openly to modern realities. However, this study also uncovered a number of fundamental controversies. Orientalists are often seen as reducing sacred texts to mere historical artifacts and are considered to carry ideological biases and colonial missions that have the potential to shift the authenticity of revelation and local Islamic identity. Thus, the reform of modern Islamic thought ideally does not reject all Orientalist approaches, but rather carries out critical integration while maintaining a balance between scientific methodology and normative faith. The implications of this research emphasize the importance of developing a contextual interpretation of the Nusantara that utilizes the advantages of orientalist methodology without losing the roots of Islamic tradition.

This study examines the transformation of Prophet Muhammad’s concept of governance within the framework of Islamic Constitutional Law and its relevance and implementation in Indonesia’s modern governmental system. The governance established by the Prophet in Medina laid the foundation of a state order grounded in monotheism, justice, consultation, and the rule of law. These principles reflect the essence of Islamic governance that upholds morality, equality, and social responsibility. This research employs a qualitative approach using normative-historical methods by exploring classical and constitutional Islamic sources such as the Medina Charter, the Qur’an, and Hadith, then comparing them with Indonesia’s constitutional principles as embodied in the 1945 Constitution. The findings indicate a strong alignment between the values of Prophet Muhammad’s governance and Indonesia’s constitutional system, particularly in aspects of social justice, people’s participation, and respect for the law. Nonetheless, differences exist in terms of the foundation of power legitimacy and the source of legal authority. The study concludes that the governance model of Prophet Muhammad can serve as a moral and ethical reference for strengthening modern Indonesian governance without altering the democratic principles of Pancasila. Thus, the universal values of Islamic governance remain relevant and adaptable to the modern state context..

This study addresses citizenship justice in Indonesia amid the challenging era of globalization, focusing on the conflict between Pancasila as the state foundation and the dominant Islamic values in society. The study aims to analyze the synergy of Islamic principles—justice (ʿadl), equality (musawah), and public welfare (maslahah)—with the second and fifth principles of Pancasila to build sustainable and inclusive citizenship justice. The method used is qualitative, including content analysis and an in-depth literature review of the Qur'an, Hadith, and Pancasila documents, supplemented by semi-structured interviews with 20 experts in religion and constitutional law. The findings reveal a new conceptual framework called "Islamic Pancasila," which integrates the principle of tauhid with the value of gotong royong (mutual cooperation), reducing social polarization by up to 30% based on case simulations in multicultural areas like West Java. Islamic values provide a spiritual dimension that complements Pancasila, while Pancasila offers an inclusive nationalist framework. The study concludes that the synergy between Islamic values and Pancasila is not only a theoretical solution but also a practical strategy for realizing citizenship justice. Recommendations include integrating these values into the civic education curriculum and government policies to facilitate interfaith dialogue, strengthening national identity amid contemporary social and cultural dynamics.