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WhatsApp is one of the most widely used messaging platforms, offering fast and simple communication. Among its active users are students from Islamic boarding schools (santri), including those involved in micro, small, and medium enterprises (MSMEs). However, despite its convenience, many users lack awareness regarding digital safety and privacy, exposing them to cyber risks such as phishing, scams, and identity theft. In Nusukan, Surakarta, this issue is particularly relevant for santri who rely on WhatsApp for both academic and business communication. This community service initiative was conducted at Al-Mukminun Islamic Boarding School in Nusukan, Surakarta, with the aim of increasing awareness and understanding of safe WhatsApp usage among MSME santri. The program consisted of counseling sessions, which included lectures and interactive discussions tailored to the participants’ needs. Key topics included how to adjust privacy settings, identify suspicious links and messages, protect personal data, and recognize common cyber threats. Participants responded positively to the training. Feedback showed that 80% of them reported they would avoid clicking unknown links in messages. Another 80% stated they would refrain from sharing personal information with strangers. Furthermore, 80% expressed their commitment to regularly updating the WhatsApp application to ensure optimal security features are in place. This program successfully raised awareness and empowered santri with essential knowledge about digital communication safety. It highlights the importance of integrating communication psychology and practical digital literacy into community education to support secure online behavior for young entrepreneurs. Overall, this training shows that a contextual and applicable communication psychology approach is very effective in forming positive digital awareness and behavior in religious-based communities such as MSME students.

This study aims to understand how Islamic values are represented in the television program Cahaya Tauhid, broadcast on MNCTV. This program, a religious program, aims to convey moral messages and Islamic teachings through stories related to everyday life. A qualitative approach with a constructivist paradigm was used to explore the representation of Islamic values in this program as a result of social construction influenced by media ideology, the interests involved, and audience responses. Data collected came from non-participant observation of 27 episodes of Cahaya Tauhid broadcast on the MNCTV YouTube Channel. The results show that this program contains Islamic messages that cover five main dimensions: aqidah (faith), worship, morals, social and muamalah (social behavior), and Ramadan spirituality. The most dominant Islamic values in this program are tauhid (monotheism), worship, morals, social and humanitarian, and tazkiyatun nafs (purification of the soul). The values of worship and tauhid, in particular, appear consistently in almost every episode and are the main focus of this program. These messages are delivered in a simple yet meaningful manner, making them easily understood by the audience. This program successfully represents Islamic teachings in the context of everyday life and shapes the audience's perspective on Islam. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values. Furthermore, this study also found that Cahaya Tauhid uses a narrative approach that combines Islamic values with real-life stories, making it more relevant and engaging for the audience. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values.

The Nurul Ikhlas Mosque, also known as Surau Parak Mujua, located in Pakan Akek, Jorong Kajai, Nagari Koto Baru, Solok Regency, is an important center of religious and social activities for the local community. In June 2023, the mosque suffered a major fire that destroyed the entire structure, creating an urgent need to redesign it to be more functional, ergonomic, efficient, and adaptable to local conditions. This community service project aimed to produce an architectural design that not only met structural and functional needs but also accommodated the social aspirations and cultural values of the local community. The methods used in this project included field observations to understand the community's conditions and needs, participatory discussions with local community leaders to explore aspirations and hopes, technical drawings using AutoCAD software, and structural analysis using ETABS to ensure the building's earthquake resistance. Ergonomics were a key consideration in this design, encompassing circulation flow, room dimensions, natural ventilation, and the selection of materials that were friendly and safe for the elderly, children, and people with disabilities. The output of this activity is a variety of design documents, including floor plans, elevations, building sections, floor plans, columns and beams, and 3D visualizations that can be used as a guide for phased construction. This program demonstrates the importance of collaboration between universities and the community in responding to post-disaster infrastructure needs. This knowledge-based, participatory approach is expected to produce a final design that is appropriate to real needs and the local context, and supports better and more sustainable post-disaster recovery.

The aim of this research is to develop and implement an application called APTAQU, designed to assist students with disabilities, especially those with hearing impairments, at Pesantren Tunarungu ABATA Temanggung in learning the interpretation of the Qur'an (tafsir). This application is developed to address the specific needs of hearing-impaired students, allowing them to access Qur'anic interpretation learning independently and effectively. The research employs a qualitative method, involving students and pesantren mentors actively in each stage, including planning, training, evaluation, and refinement of the application, to ensure that it meets the needs and abilities of the users. The application development process involves direct input from students and mentors, ensuring that the resulting application is truly relevant to their needs. During the development and implementation phases, students were trained to optimize the use of the application. The results of this community service show that the APTAQU application can improve accessibility for hearing-impaired students in understanding the interpretation of the Qur'an, an area that had previously been a major barrier in their learning. Interactive features such as sign language, audio-visual content, screen readers, and voice instructions have proven to help overcome communication barriers present in conventional media that were not inclusive. Moreover, the use of this application has also increased the involvement of students in religious education, particularly in understanding the Qur'anic interpretation. They are now more actively engaged in the learning process and can better comprehend the tafsir material. However, the application still requires further development to become more inclusive and user-friendly for all students, both with and without disabilities. This research contributes significantly to creating a more inclusive and accessible education for people with disabilities, especially in religious education, and serves as a starting point for addressing educational access disparities for them.

The rapid development of information technology has triggered significant changes in communication patterns, including in da'wah activities. Amidst digital dominance and the rapid flow of information, a da'wah approach relevant to the communication characteristics of Gen Z is crucial. Gen Z is known for its fast, interactive communication style and preference for digital media. Therefore, this community service program is designed to introduce da'wah as an effective two-way communication process in addressing these dynamics. The main objective of this program is to improve digital da'wah literacy and foster motivation and practical skills in creatively conveying Islamic messages through social media platforms. This community service activity is carried out through a series of activities, including outreach, interactive discussions, and practical simulations for creating digital da'wah content. The outreach is intended to provide a basic understanding of da'wah in a digital context. Interactive discussions allow participants to share views and understand how da'wah can be carried out effectively in cyberspace. Meanwhile, the da'wah content creation practice provides participants with the opportunity to directly engage in creating da'wah messages that can be disseminated through social media. Evaluation of the activity is carried out through pre- and post-tests held before and after the program implementation. The analysis results showed an increase in participants' understanding of more than 35% across all tested indicators. The highest increase (56.3%) was recorded in their understanding of the importance of two-way communication in da'wah. Previously, many participants considered da'wah to be an activity limited to religious leaders. However, after participating in this program, they began to understand that da'wah is a task for every individual, and can be carried out through media closely related to their daily lives. Overall, this program succeeded in increasing knowledge, critical awareness, and enthusiasm for contextual da'wah among Gen Z.

This research is motivated by the importance of understanding the niqab (face veil) as a religious symbol and an identity marker for Muslim women, which continues to spark public debate in Indonesia. The niqab is often viewed from various perspectives—religious, cultural, social, and political—making it a controversial topic. These differing viewpoints highlight the need for a deeper exploration of the meaning and practice of wearing the niqab, especially within Islamic higher education institutions. The study aims to examine both the normative and sociological aspects of niqab use among female students at Ma’had Al-Birr, Muhammadiyah University (Unismuh) Makassar. This institution is known for having a significant number of students who wear the niqab, each with different backgrounds and motivations, ranging from theological beliefs to personal convictions and environmental influences. The research employs a descriptive qualitative method with a field-based approach. It combines normative Islamic theological perspectives with sociological analysis, using data collection techniques such as observation, in-depth interviews, and documentation. The findings reveal that students perceive the niqab not merely as a religious obligation to cover one's aurat (parts of the body that should be concealed), but also as a symbol of piety, honor, obedience, and personal ijtihad (independent reasoning) in practicing Islamic teachings. An inclusive campus environment supports these students in engaging freely in both academic and social activities. However, challenges still arise, particularly in the form of stereotypes and perceptions of exclusivity that some individuals associate with niqab wearers. These misconceptions underscore the importance of cross-perspective understanding in addressing this phenomenon. This study is expected to contribute to the development of campus policies that support freedom of expression, uphold mutual respect, and promote a more inclusive, open, and tolerant atmosphere within Islamic higher education institutions—one that embraces the diversity of religious practices and encourages respectful coexistence.

This conceptual paper explores the strategic transformation of Islamic Da’wah institutions to support the achievement of Sustainable Development Goals (SDG) 4 and 16. Drawing from strategic management theories and Islamic ethical frameworks, particularly maqashid shariah, the study proposes a model for institutional reform that aligns religious values with global development agendas. Through a literature-based analysis, the paper synthesizes key concepts such as visionary leadership, ethical governance, and inclusive education. The findings suggest that integrating Islamic principles into strategic planning enhances institutional accountability and educational quality. This study contributes to the discourse on Islamic institutional development by offering a conceptual framework that bridges faith-based governance with sustainable development.

This conceptual study examines how Islamic Da’wah institutions can be strategically transformed to effectively contribute to the achievement of Sustainable Development Goals (SDGs), particularly Goal 4 on quality education and Goal 16 on peace, justice, and strong institutions. Grounded in strategic management principles and the ethical foundations of Islamic thought, especially maqashid shariah (the objectives of Islamic law), the paper presents a model that integrates religious values into institutional planning and reform. By conducting a thorough review of existing literature, the study identifies and synthesizes essential components for transformation, including visionary leadership that prioritizes long-term impact, ethical governance rooted in transparency and accountability, and inclusive education that is both accessible and values-based. The analysis reveals that aligning Islamic ethical frameworks with global development goals can enhance the operational effectiveness and social relevance of Da’wah institutions. Moreover, the incorporation of maqashid shariah in organizational strategy promotes a holistic approach to development that balances spiritual and material objectives. The study argues that by embracing strategic planning processes that reflect both Islamic values and modern development practices, Da’wah institutions can play a crucial role in advancing educational equity and institutional integrity. This not only strengthens the legitimacy and sustainability of these organizations but also positions them as key partners in the broader development agenda. Ultimately, the paper contributes to ongoing discussions about the role of faith-based organizations in global development by offering a conceptual framework that bridges Islamic governance principles with the pursuit of sustainable development outcomes, encouraging a more integrated and ethically grounded approach to institutional reform.

This study examines the development of Islamic civilization during the time of the Prophet Muhammad (peace be upon him) using an approach that rejects the conceptual dichotomy between the Meccan and Medina phases. The title "Meccan Period (622–632 CE)" in this context is not interpreted geographically, but rather as a historical and substantial continuation of Islamic values instilled in Mecca before 622 CE and culminating in the socio-political institutions in Medina after the Hijrah. This study uses a qualitative method with a literature study approach to examine the causal relationship between the spiritual foundations instilled in Mecca and the development of Islamic civilization institutions in Medina. The results of the study indicate that the Meccan period was a phase in the formation of the spiritual and moral character of Muslims through the strengthening of the values of monotheism, patience, justice, and noble character amidst social and political pressures. These values formed a solid ideological basis for the formation of a civilized Islamic society. After the Hijrah to Medina, these values were not only maintained but also systematically institutionalized. This is reflected in several important aspects, such as the drafting of the Medina Charter as the basis of the constitution that guarantees plurality and social justice, the establishment of the Prophet's Mosque as a center of religious and governmental activities, the regulation of the economic system through the prohibition of usury and the obligation of zakat as a form of equitable distribution of wealth, and the development of an educational system that emphasizes the integration of knowledge and manners. Thus, it is concluded that the consolidated Islamic civilization until 632 AD was the result of a development process based on spiritual and moral values that had been intensively instilled since the early phase in Mecca. This study emphasizes the importance of value continuity in the process of social transformation, as well as the relevance of a spiritual approach in the development of an inclusive, just, and sustainable civilization.

The Umayyad Dynasty (661–750 AD) was the first Islamic dynasty to implement a hereditary monarchy and played a significant role in the massive expansion of Islamic rule. After the end of the Caliphate, power passed to Muawiyah ibn Abu Sufyan, who founded the dynasty and moved the center of government to Damascus. This study aims to examine the political, social, economic, and religious dynamics during the Umayyad Dynasty through qualitative methods and a literature review approach. The results of the study indicate that the success of the Umayyad expansion to Spain in the west and India in the east was driven by solid military strength, intelligent diplomatic strategies, and an established government administration system. In the economic aspect, the Umayyad Dynasty developed a taxation and currency system that supported the country's financial stability. Infrastructure such as roads, postal services, and communication systems were also improved to support connectivity between regions. In the social and cultural fields, interactions between various ethnicities and religions encouraged the development of science, art, literature, and architecture, including the emergence of a distinctive Islamic architectural style. However, the unequal social system between Arabs and non-Arabs (mawali), as well as discrimination within the government, fueled public dissatisfaction. Furthermore, sectarian conflict between Sunnis and Shiites exacerbated the domestic political situation. Inequities in the distribution of power, nepotism, and authoritarianism were the main causes of the weakening of support for the Umayyad government. Ultimately, this dynasty collapsed after being overthrown by the Abbasid Dynasty in 750 CE. This study emphasizes that the success of a government is greatly influenced by just leadership, an inclusive government system, and the ability to respond adaptively to socio-political challenges.

The purpose of this study is to examine how human resource well-being is managed at Kuttab Fatih Indonesia. Using a qualitative approach with a case study design, the research employed in-depth interviews, field observations, and document analysis to gain comprehensive insights. Findings indicate that the well-being program implemented at Kuttab Fatih encompasses psychological, social, spiritual, and financial dimensions. The policies introduced within this framework seek to establish balance between professional responsibilities, personal life, religious guidance, and economic support. Such integration demonstrates the program’s ability to enhance teacher motivation, strengthen loyalty, and improve overall productivity, thereby reflecting its effectiveness. The evidence underscores the critical role of human resource well-being in advancing both staff performance and teacher commitment. Based on these findings, it is recommended that Kuttab Fatih continue to refine its well-being management strategies, particularly by acknowledging external factors that may influence financial sustainability and by ensuring alignment with well-being models rooted in Islamic principles. Moreover, the study suggests that other Islamic-based educational institutions could adopt this approach as a reference when formulating comprehensive and culturally appropriate well-being policies designed to foster motivation, engagement, and professional growth among educators and staff members. Other Islamic educational institutions should refer to this study as a guide while creating thorough well-being policies.

This paper examines euthanasia from ethical, theological, legal, and human rights perspectives, focusing specifically on the Christian faith. Euthanasia, defined as the intentional termination of life to avoid physical suffering, raises significant moral and legal dilemmas. This study applies a qualitative method through literature review to explore expert opinions, Indonesian legal provisions, and theological foundations based on the Bible. The findings indicate that euthanasia contradicts the core principles of Christian ethics, Indonesian positive law, and human rights values that uphold the right to life. From a Christian worldview, life is a divine gift and should not be ended by human will. Suffering is understood as part of a spiritual journey that carries redemptive meaning. Furthermore, euthanasia presents complex implications not only for the individual undergoing the act but also for families, religious communities, and healthcare professionals. In Christian ethics, life and death are matters of divine sovereignty, and human agency in ending life is considered a violation of God's authority. The legal stance in Indonesia, as reflected in national laws and regulations, clearly prohibits any form of euthanasia, emphasizing the protection of human life as a constitutional right. From a human rights viewpoint, although autonomy is important, it must be balanced with the principle of preserving life. This study suggests that interdisciplinary dialogue involving theology, law, bioethics, and pastoral care is urgently needed to build awareness and offer compassionate responses to end-of-life issues. Churches, educators, and policymakers are encouraged to develop ethical guidelines and pastoral counseling approaches rooted in biblical truth and legal integrity. A wise and faithful response to the problem of euthanasia requires not only empathy but also a clear commitment to uphold the sanctity of life.

This study examines the regulation of adultery and cohabitation (living together without marriage) from the perspective of Islamic law and Indonesian positive law, especially after the enactment of Law Number 1 of 2023 concerning the Criminal Code (KUHP). In Islamic law, adultery is a hudud crime that has strict and permanent sanctions (qat'i). Islamic law considers adultery as an act that damages morality, honor, and lineage, and provides severe punishment for the perpetrators. The purpose of implementing this punishment is to maintain social integrity and protect the family as the smallest unit in society. Cohabitation, which is considered an illegitimate relationship according to Islamic law, is seen as a form of adultery that is not tolerated both socially and legally. Therefore, this act is not only considered a violation of religious norms, but also a threat to the desired social order in Islam. Meanwhile, in the context of Indonesian positive law, the 2023 Criminal Code expands the formulation of the crime of adultery and explicitly regulates cohabitation as a criminal offense. Based on this provision, adultery and cohabitation can be prosecuted, although they are still classified as absolute complaint offenses, meaning that these acts can only be prosecuted if there is a report from an interested party. This shows that although there are differences in law enforcement between Islamic law and positive law, both share a common goal: to protect morality and public order. The approach used in this study is normative juridical with a qualitative analysis method of Islamic legal norms and national statutory provisions. This study aims to compare the perspectives of the two legal systems on adultery and cohabitation, and to find common ground between the two.

This study aims to identify the factors that influence the local community in developing the swallow nest business and to examine how the practice of swallow nest farming aligns with the principles of Islamic business ethics in Marioriwawo District, Soppeng Regency. The swallow nest industry has grown significantly in this area, shifting the economic landscape from primarily agricultural activities to a more diversified business sector. Before the emergence of this business, most residents were involved in farming. However, due to factors such as unpredictable harvests and unstable agricultural income, many community members have turned to swallow nest cultivation as an alternative and promising source of livelihood. According to Islamic business ethics, the practice of breeding swallows is permissible, as long as it does not involve cruelty to animals. This view is supported by the Indonesian Ulema Council (MUI) Fatwa Number 2 of 2012, which states that raising or cultivating swallows is allowed, provided the birds are not harmed or subjected to distress. Furthermore, the consumption and trade of swallow nests are also considered halal under Islamic law, adding to the business's appeal among the Muslim population. To explore the underlying motivations and social dynamics of this business shift, the study employed a qualitative research method. This approach was chosen to gain a deeper understanding of the local context, including the experiences, beliefs, and socioeconomic conditions of the people involved. The results revealed several influencing factors: the potential for high profit from selling swallow nests, the challenges faced in traditional agriculture (such as frequent crop failure), and the religious assurance that the business is acceptable under Islamic teachings. Overall, the swallow nest business represents a strategic and ethical economic opportunity for the community, enabling them to improve their livelihoods while staying aligned with their religious values.

This study explores the integration of indigenous spiritual knowledge into modern environmental ethics, focusing on the role of traditional ecological wisdom, spiritual cosmology, and stewardship practices in promoting sustainability. Indigenous worldviews often emphasize the interconnectedness between humans, the spirit world, and nature, viewing these relationships as sacred and reciprocal. This paper highlights the philosophical contributions of indigenous environmental ethics, which contrast with Western anthropocentric frameworks, offering a more holistic, spiritual, and culturally embedded perspective on ecological stewardship. Through a qualitative comparative approach, the study examines indigenous practices such as those found in the Anishinaabe philosophy of mino-mnaamodzawin and the Sarnaism faith of the Oraon community, demonstrating how spiritual connections to nature foster a deep sense of responsibility and environmental ethics. Additionally, the study discusses the challenges of integrating indigenous spiritual principles into Western academic and policy frameworks, including issues of cultural appropriation and the preservation of traditional knowledge. The research further explores potential strategies for collaboration, emphasizing community-driven approaches that respect and incorporate indigenous knowledge into global environmental governance. This integration can lead to more inclusive and sustainable environmental practices that honor both ecological balance and cultural heritage. The findings suggest that indigenous spiritual knowledge offers essential insights into creating a more sustainable and ethical approach to environmental challenges, providing a model for future policy development and global ecological strategies.

The growing environmental crisis underscores the need for education systems to foster ecological responsibility among students. This study explores the potential for multifaith schools to cultivate environmental moral education through an interreligious pedagogical model. By integrating diverse religious teachings on ecology, the proposed model aims to promote shared moral values for environmental protection and sustainability. The research addresses the gap in existing environmental education, which often lacks an integrated approach that incorporates various religious perspectives. Through a qualitative research design, the study analyzes curricula, observes classroom practices, conducts interviews with educators, and evaluates existing environmental education frameworks in multifaith schools. The study identifies key strategies, including the incorporation of eco-ethics from different religious traditions, project-based learning, and interfaith dialogues, as effective means of fostering ecological responsibility. However, challenges such as balancing doctrinal differences, overcoming biases, and developing inclusive pedagogy remain. The study emphasizes the importance of designing educational content that respects all faiths and promotes intercultural dialogue, thereby encouraging a collective commitment to sustainability. The findings suggest that multifaith schools can serve as powerful platforms for environmental moral education, highlighting the value of integrating religious perspectives into sustainability education. The study concludes with recommendations for incorporating interreligious eco-ethics into curricula and teacher training programs and suggests future research on the long-term impact of interreligious environmental education and its applicability in diverse cultural contexts.

The purpose of this study was to determine the care skills of nurses. In carrying out their profession, care is required to improve skills which is a process that leads to professionalism. The process begins with the perception of nurses in seeing conditions and solving problems, one of which is carrying out the application of nursing care to clients. The application of nursing care provided by nurses cannot be separated from spiritual aspects which are an integral part of the nurse's interaction with clients. Nurses together with special spiritual officers in the hospital try to help meet the spiritual needs of clients as part of the client's overall needs, among others by facilitating the fulfillment of these client needs, even though nurses and clients do not have the same beliefs and religions. In the application of spiritual nursing care is influenced by several factors, namely intellectual skills where the nurse's intellect will be very influential in the application of care. With data collection methods, namely observation, documentation and questionnaires. The population and sample are Samples In this study, the sampling technique used was purposive sampling, namely the sample taken was 50 nurses who served in four rooms of the Inpatient Hospital Labuang Baji Makassar.

This study aims to describe and provide recommendations regarding the proper management of extracurricular sports activities in senior high schools in Tarakan City. Extracurricular activities play an important role in helping students develop their potential. This study used a qualitative descriptive method. Subjects included principals, physical education teachers or extracurricular sports coordinators, and sports coaches from 14 randomly selected religious, public, and private senior high schools in Tarakan City. Data collection techniques included observation, interviews, and documentation. Data validity was ensured through source triangulation and technique triangulation. The data analysis process included data collection, data reduction, data presentation, and drawing conclusions. The research findings indicate that: (1) Planning for extracurricular sports activities is generally carried out through coordination meetings among the parties involved to organize activities during one school year. Scheduling is the responsibility of the extracurricular coordinator and is arranged in consultation with the sports supervisor or coach to avoid conflicts with other school events. Coaches also prepare training programs as part of the planning process. (2) Extracurricular sports activities are held in the afternoon, outside of regular school hours, based on a schedule prepared by the coordinator and vice principal for student affairs. (3) Evaluations are conducted at least once every three months and involve various school stakeholders. Aspects evaluated include student attendance, participation in learning, and training outcomes. (4) Supporting factors include adequate facilities and infrastructure, funding, student competency, and teacher involvement. Conversely, inhibiting factors include low student attendance, limited funding, inadequate or inadequate facilities, and unfavorable weather conditions. These findings provide an overview of how extracurricular sports activities are managed in high schools in Tarakan City and highlight the importance of effective planning, implementation, and evaluation. This study also identifies key factors that support and hinder the success of these programs, offering insights for future improvements.

The Abbasid dynasty was one of the most influential Islamic caliphates and left a long legacy in the development of world civilization. Established in 750 AD and ending in 1258 AD, the Abbasid period is known as the Golden Age of Islam due to its extraordinary progress in various fields, including politics, economics, and science. This study aims to examine how the Abbasid political and economic policies and the development of science that took place during that period were able to contribute significantly to the progress of global civilization. This study uses a qualitative method with a descriptive-historical approach through the study of relevant literature in the last five years. The results of the study indicate that political stability and a structured bureaucratic system provided a strong foundation for economic growth and intellectual progress. The Abbasid government established a center of knowledge in Baghdad known as Baitul Hikmah (House of Wisdom). Here, scientists from various religious and cultural backgrounds gathered to translate, develop, and disseminate knowledge from Greek, Persian, Indian, and other scientific traditions into the Islamic world. Some of the great figures who emerged during this period included Al-Khwarizmi (mathematics), Ibn Sina (medicine and philosophy), and Jabir Ibn Hayyan (chemistry). Their discoveries and work became the foundation for modern science. However, the glory of the Abbasids slowly declined due to internal conflicts, power struggles, and the weakening of the caliph's authority. The peak of the fall occurred when Baghdad was attacked and destroyed by the Mongols in 1258 AD. However, the intellectual and cultural heritage of the Abbasid dynasty continues to have an important influence on the development of world science and civilization to this day.

This study is motivated by the need for an Islamic education model that can integrate religious values and intellectual intelligence amid the challenges of globalization and modernization in education. The pesantren system has excelled in shaping religious character through the instillation of values, role models, and spiritual life, while modern schools excel in developing critical thinking, scientific literacy, and adaptive skills in technology. This study aims to identify the main elements of religious and intellectual education, analyze the opportunities for synthesis between the two, and evaluate the supporting factors and obstacles in their application in the context of Indonesian education. The research method used was library research with a descriptive qualitative approach through content analysis of various scientific sources, journals, books, and educational policy documents from 2020 to 2025. The results of the study show that the synthesis of Islamic boarding schools and modern schools can be realized through the integration of curriculum, learning methods, and institutional culture that balances the spiritual and intellectual dimensions of students. This integrative education model emphasizes the importance of teachers with dual competencies, institutional management support, and adaptive curriculum policies. The implications of this study are theoretical and practical: theoretically, it enriches the concept of holistic Islamic character education, while practically, it provides direction for Islamic educational institutions to develop learning models that produce graduates who are faithful, knowledgeable, and have noble character.