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This study describes the implementation of Field Work Lectures (KKL) in Muara Wahau Village, focusing on religious education, youth character building, and community economic and social empowerment. KKL students were directly involved in teaching at the TPQ (Islamic Religious Education Center), tutoring for elementary and kindergarten students, leadership development in junior and senior high schools, mentoring MSMEs, community service activities, group exercise, and family health data collection. Data were obtained through observation, interviews, and documentation, then analyzed thematically. The results showed that the KKL successfully improved the youth's Quran reading skills, understanding of religious values, discipline, leadership, and social awareness. Furthermore, economic and social empowerment through MSME mentoring and community activities strengthened community independence and synergy. Obstacles such as high rainfall and the absence of the village head were successfully overcome through intensive coordination and adjustments to the activity schedule. The KKL proved effective as a practical learning tool for students while also having a positive impact on the community.

This study examines the influence of teaching the classical text Hadiyyah al-‘Arus on the mindset of female students (santri putri) regarding their readiness for marriage: A case study at Pondok Pesantren Putri An Nur 1 (Asrama Az-Zubaidah), Malang. The research departs from the recognition that pre-marital education in Islamic boarding schools (pesantren) should extend beyond mere Islamic legal aspects and actively shape the students’ mindset as well as their mental, emotional, and spiritual preparedness to embrace marriage as an act of worship (ibadah) and a sacred trust (amanah). The study employed a qualitative approach with field research design. Data were collected through participant observation, in-depth interviews, documentation, and relevant literature review. The data were subsequently analyzed using descriptive-analytical methods to identify the relationship between the teaching of Hadiyyah al-‘Arus and the students’ marital readiness. The findings reveal that the systematic study of Hadiyyah al-‘Arus significantly shapes the students’ mindset. The santri no longer view marriage merely as a physical or social union but as a profound spiritual trust that demands religious, emotional, and moral preparedness. They emphasize the importance of selecting a spouse based primarily on religious commitment and good character (din and akhlaq), understanding the rights and obligations of husband and wife, and avoiding excessive or extravagant wedding celebrations (walimah). It can be concluded that Hadiyyah al-‘Arus serves as a highly effective medium for pre-marital education in the pesantren context, successfully fostering comprehensive understanding, positive attitudes, and awareness among female students toward building a tranquil, loving, and merciful family (sakinah mawaddah wa raḥmah). The study recommends the continued and systematic integration of classical turath texts into pesantren curricula as well as further research with broader and comparative scope.

This study was conducted based on the idea that understanding the values of worship contained in the Qur'an plays an important role in shaping the faith, obedience, and religious behavior of Muslims. Worship education is not only related to the formal and ritual implementation of religious commands, but also significantly influences the formation of attitudes, personality, and character in daily life. Therefore, an in-depth study of the ideas and foundations of worship education in the Qur'an is necessary so that these values can be properly understood and applied, especially in the field of education. This research employs a qualitative method with a literature study approach, focusing on the analysis of Qur'anic verses related to worship. It is supported by various sources such as tafsir books, Islamic education literature, and relevant scientific references. The findings indicate that worship education in the Qur'an emphasizes strengthening faith in Allah, developing consistency in worship practices, and fostering noble character. Furthermore, worship education helps balance the relationship between humans and the Creator while also enhancing social interactions among individuals. The values of worship contribute to the development of spiritual awareness, discipline, moral responsibility, and positive social behavior. In conclusion, worship education based on the Qur'an serves as a fundamental foundation for shaping Muslims who are faithful, possess good character, and are able to practice Islamic values comprehensively in their daily lives.

This study critically examines the emerging phenomenon of celebrity preachers as a significant form of religious commodification within the realm of digital da’wah. The rapid proliferation of social media has fundamentally transformed how religious messages are disseminated, with platforms like YouTube, Instagram, and TikTok becoming primary channels. Utilizing a quantitative methodology that combines comprehensive literature studies with online questionnaires distributed to social media users, this research investigates public perceptions regarding digital da’wah practices and high-profile preachers. The findings reveal a commodification process characterized by three key aspects: the tailoring of content to suit market preferences, the shift of audiences into active consumers, and the strategic construction of public images by preachers to sustain popularity. While respondents value the accessibility of digital da’wah, they strongly emphasize the necessity of ethical boundaries to preserve its spiritual essence. Consequently, digital da’wah requires sincerity, scholarly integrity, and moral responsibility to remain an authentic medium for Islamic teachings.

This study aims to describe the implementation of the principles of tawassuth, tawazun, and tasamuh in religious activities at Islamic boarding school Al-Manshuriyah Plered-Purwakarta, as well as to analyze the supporting factors, challenges, and their impact on shaping the moderate character of the the students. This research employs a qualitative approach with a descriptive method. Data were collected through observation, interviews, and documentation. The findings indicate that the implementation of Ahlussunnah wal Jama’ah (Aswaja) values has been carried out effectively through various programs such as routine Islamic study sessions, Qur’an reading, congregational prayer, commemoration of Islamic holidays, and social-religious activities. The principle of tawassuth is reflected in the congregation’s moderate attitude in understanding religious texts, tawazun is demonstrated through the balance between worship activities and social engagement, while tasamuh is manifested through harmonious interactions and appreciation of differences. Supporting factors include visionary leadership and a conducive learning environment, whereas inhibiting factors involve the diverse backgrounds of community members and limited facilities. The implementation of Aswaja values has positively contributed to the development of moderate, tolerant, and religious character among the congregation. This study reinforces the importance of Islamic boarding school as a center for cultivating Wasathiyah-based Islamic character in society.

Islamic character education has become a central focus of madrasah education; however, its planning is often implemented normatively without adequate managerial and evaluative mechanisms. This study aims to analyz ethe planning of Islamic character educationatMTs Persis 23 by examining the alignment betweent he madrasah’s strategic direction, curriculum, instructional practices, habituation programs, and character evaluation. Using a qualitative case study approach, data were collected through document analysis, classroom and school observations, and in-depth interviews with the head of the madrasah, the vice principal for curriculum, and home room teachers. Data were analyzed thematically to identify patterns of planning, implementation, and evaluation. The findings reveal that the madrasah has established a strong strategic foundation for character education through its vision, mission, and religious school culture, positioning character development as a core educational objective. Character values are integrated in to the Madrasah Operational Curriculum, lessonplans, and daily habituation activities functioning as a hidden curriculum. Nevertheless, the planning of character education remains weak at the operational level, particularly due to the absence of m easurable behavioral indicators, standar dizede valuation instruments, and systematic documentation of students’ character development. This study highlightsthe gap between normativ estrategic intentions and managerial implementation. It recommends the development of simple behavioral indicators, baselineand longitudinal character assessments, ands trengthenedpe dagogical supervision to ensure that character education planning is implemented systematically and sustainably.    

This research traces the role of classical Islamic intellectual traditions in shaping the direction and character of the contemporary Islamic education system at the Al Asror Islamic Boarding School, Gunung Pati, Semarang. This study highlights the preservation and adaptation of the main elements of turats such as the study of the yellow book, sanad-based teacher-student relations, oral learning patterns, and the development of manners and learning ethics which are maintained as the methodological foundation of Islamic boarding schools. In the context of educational modernization, this study observes how the tradition undergoes adjustment without losing its epistemological roots. Using a qualitative approach, this study explores classroom learning practices, curriculum structure, and views of pesantren stakeholders through observation, in-depth interviews, and document analysis. Field findings show that the Al Asror Islamic Boarding School is able to combine classical scientific heritage with modern educational needs, including the implementation of more systematic learning strategies, strengthening curriculum management, and the use of digital technology as a means of supporting learning. The synergy between traditional values and the demands of this era confirms that turats are not only relevant, but also remain a source of values, ethos, and a framework of thinking that enriches Islamic boarding school educational innovations. Furthermore, the results of the study emphasize that the ability of pesantren to harmonize classical intellectual heritage with social, technological, and pedagogical developments is a strategic factor for the resilience, continuity, and competitiveness of Islamic education in the modern era.

The Industrial Revolution 4.0 has significantly transformed the education sector, including Islamic education. Digital transformation requires Islamic education to adapt while maintaining Islamic values as the foundation of learning. Islamic education faces challenges such as limited digital competence among educators, unequal technological infrastructure, and curricula that are not yet responsive to digital demands. Therefore, examining Islamic education in this era is essential. This study aims to analyze the role of Islamic education in the Industrial Revolution 4.0, identify challenges and opportunities in digital adaptation, and explore development strategies integrating Islamic values with digital technology. This study employs a literature review method by analyzing relevant national and international journal articles published within the last five years. The findings indicate that Islamic education plays a crucial role in strengthening moral values and character amid rapid technological advancement, while digital integration offers opportunities for adaptive and competitive learning development.

Honesty (ṣidq) is a fundamental moral value in Islam that serves as the foundation for personal integrity and social ethics. In the current era of globalization and growing materialistic culture, this value faces serious challenges as societal orientation shifts from moral virtue to economic achievement and social image. This study employs a narrative review method, analyzing recent literature on moral education, Islamic ethics, and contemporary social dynamics. The findings reveal that honesty functions not only as a personal virtue but also as a social force that strengthens public trust and national stability. However, the global wave of materialism has weakened the internalization of ṣidq, especially among younger generations. Restoring honesty as the moral identity of the nation requires synergy among character-based education, spiritual reinforcement, and public policies that promote transparency and integrity. The recontextualization of honesty through Islamic spiritual principles and Rokeach’s value theory offers a path toward moral recovery for Indonesian society amid the global challenges of the 21st century.

This study aims to determine the effectiveness of the Problem Based Learning (PBL) model integrated with Canva in improving students’ reflective thinking skills in the Aqidah Akhlaq subject at MTsN 3 Tuban. Reflective thinking is an essential competency that enables students to analyze moral behavior, evaluate decision-making processes, and connect Islamic ethical concepts with real-life experiences. However, preliminary observations indicated that students’ reflective thinking skills were still low and tended to remain at the level of theoretical understanding without deeper analysis. This research employed a pre-experimental design using a one-group pretest–posttest model. The subjects consisted of 30 eighth-grade students. The research instrument was a reflective thinking test developed based on indicators of moral evaluation, situation analysis, and experiential reflection, which had been validated through expert judgment. The learning process was conducted by applying the stages of Problem Based Learning integrated with Canva as a visual media to organize problem-solving steps and present students’ reflective outputs. Data were analyzed using descriptive statistics and a paired samples t-test. The findings showed a significant improvement in students’ reflective thinking skills after participating in PBL learning supported by Canva. Pretest scores ranged from 48 to 71 with an average of 59.67, while posttest scores increased to a range of 60 to 89 with an average of 71.20. The mean gain of 11.53 points was statistically significant as indicated by the t-test results (t = 10.39; sig. = 0.000), further supported by Cohen’s d value of 1.90, which falls into the category of a very large effect size. Qualitatively, students demonstrated enhanced abilities in identifying core problems, analyzing alternative actions, evaluating their cognitive processes, and visualizing moral reflections systematically through Canva. In conclusion, the PBL model integrated with Canva is effective in improving students’ reflective thinking skills in the Aqidah Akhlaq subject. This model not only enhances academic outcomes but also strengthens character development, creativity, and higher-order thinking skills, which are essential for 21st-century learning.

This study investigates how character education is embedded into the school culture of an Indonesian Islamic junior high school (madrasah), focusing on four core values: religiosity, honesty, tolerance, and discipline. Using a qualitative naturalistic approach, the research was conducted at MTsN 3 Halmahera Utara through in-depth interviews, participant observation, and document analysis involving school leaders, teachers, and students. The findings reveal that character education at the madrasah is not a standalone program but is institutionalized through consistent routines, religious practices, and role modeling. Religiosity is fostered through structured worship, integration of Islamic values into lessons, and spiritual habits. Honesty is promoted via trust-based learning environments, teacher exemplarity, and reinforcement of moral norms. Tolerance is cultivated through inclusive social interactions and respect for religious and cultural differences, while discipline is internalized through habitual rule-following, punctuality, and self-regulation. These findings align with existing theories and regional character education frameworks, confirming that character is best formed through embedded cultural processes and consistent adult exemplarity. The study contributes to the understanding of how Islamic schools can function as moral communities and highlights the importance of alignment between school culture, family support, and wider social contexts in achieving sustainable moral development.

This study aims to analyze the implementation of affective learning strategies in Akidah Akhlak subjects to enhance students' self-control at MTs Muhammadiyah 02 Purbalingga. Affective learning strategies focus on character development through the inculcation of religious values such as patience, honesty, and discipline, aimed at helping students manage their emotions, thoughts, and behavior in daily life. The research employed a qualitative method with a descriptive approach. Data were obtained through in-depth interviews with Akidah Akhlak teachers, the principal, and students, as well as classroom observation. Data analysis was conducted using thematic coding to identify patterns in the implementation of affective learning strategies and their impact on students' self-control. The findings indicate that the implementation of affective learning strategies is carried out through five main stages: receiving, responding, valuing, organization, and characterization. Each stage involves structured approaches, such as using inspirational stories from the Qur'an and Hadith, group discussions, value reflections, and case study simulations. These strategies successfully enhanced students' self-control, particularly in emotional regulation, wise decision-making, and consistent behavior aligned with Islamic values. This study concludes that affective learning strategies play a vital role in improving students' self-control. Systematic and collaborative implementation can assist madrasahs in producing a generation that is faithful, knowledgeable, and morally upright, in line with the vision of Islam.

Learning Al-Qur’an and Hadith in secondary schools is still largely influenced by traditional assessment practices that prioritize written examinations and memorization, which are insufficient to capture students’ actual competencies. This situation often leads to less meaningful learning and limits the development of students’ deep understanding and Islamic character. In essence, Al-Qur’an and Hadith education is intended not only to ensure mastery of theoretical content but also to encourage the internalization and application of Islamic values in everyday life. For this reason, authentic assessment is viewed as a suitable approach because it evaluates learning outcomes in a more comprehensive manner, covering cognitive, affective, and psychomotor aspects. This study aims to analyze the implementation of authentic assessment in Al-Qur’an and Hadith learning at the secondary school level and to examine its effectiveness in improving students’ understanding and learning engagement. The research employed a quantitative method, with data collected through a Google Form questionnaire distributed to students and analyzed using descriptive analysis. The results demonstrate that authentic assessment contributes to deeper conceptual understanding, enhances practical skills such as proper Qur’anic recitation based on tajwid rules and hadith memorization, and promotes active, confident, and responsible learning attitudes. Overall, authentic assessment provides more meaningful learning experiences and represents an effective alternative assessment strategy to improve the quality of Al-Qur’an and Hadith learning in secondary schools.

The development of Islamic Religious Education in Banjar Land represents a long historical process marked by social, political, and religious transformations. Since the era of traditional da‘wah conducted by ulama through halaqah, surau-based instruction, and religious study circles (majelis taklim), the Islamic education system in this region has continuously evolved, eventually giving rise to formal educational institutions such as madrasahs and Islamic-based schools. This study aims to chronologically describe these historical dynamics, examine the factors influencing educational change, and analyze the roles of ulama, the Banjar Sultanate, and community institutions in the transformation of Islamic education. The research employs a qualitative method with a historical approach, involving the stages of heuristics, source criticism, interpretation, and historiography. Data were collected from scholarly literature, local manuscripts, and the works of Banjar ulama. The findings indicate that the transformation of Islamic education in Banjar Land, from the period of Islamization to the emergence of madrasahs and Islamic Religious Education in public schools, occurred through at least three major phases: (1) family- and community-based traditional da‘wah through langgar (prayer houses) and halaqah institutions; (2) the establishment of modern madrasahs in the twentieth century as a response to colonialism and modernity; and (3) the integration of Islamic education into the formal national education system in the post-independence era. This study affirms that Islamic education in Banjar Land possesses distinctive characteristics, is adaptive in nature, and is deeply rooted in local culture.

This research aims to analyze in depth the level of understanding among Islamic Religious Education (PAI) students at the Islamic Institute of Nahdlatul Ulama (IAINU) Tuban regarding the concept of Ihsan and its implementation in community life. The urgency of this study is based on the strategic role of PAI students as future educators who are required to integrate spiritual dimensions and social ethics into their personalities. This research employs a quantitative approach with a descriptive survey method. Data were collected through a Likert scale questionnaire instrument that had been tested for validity and reliability, distributed to a sample of students selected through proportional random sampling. Data analysis was carried out systematically using descriptive statistics to calculate the mean value and categorization percentage across cognitive, affective, and applicative dimensions. The results indicated that the overall level of understanding of Ihsan among PAI students at IAINU Tuban falls into the low category, with a total mean score of 1.909. In detail, the affective dimension recorded the lowest score, indicating a weakness in the internalisation of spiritual consciousness, while the applicative dimension showed a slightly higher score but remained within the low category. It is concluded that there is a significant gap between the idealism of the Ihsan concept and the actual understanding of students in the field. These findings provide important implications for the need to reconstruct character-building strategies and the PAI curriculum, emphasizing the aspect of inner spiritual internalisation over mere formalistic cognitive knowledge transfer to produce graduates with authentic social piety.

This research is motivated by the learning of Islamic Cultural History (SKI) which still focuses on memorization so that students are not able to understand the relationship between events in depth. This study aims to describe the application of conceptual dimension development to increase the effectiveness of SKI learning in grade VIII at MTs Syi'ar Islam Maibit. The method used is descriptive qualitative through in-depth interviews, participatory observations, and documentation studies. The research informants included SKI teachers, grade VIII students, and deputy heads of madrasas in the curriculum field who were selected purposively. The results of the study show that students already recognize basic historical facts in the material of the Abbasid, Ayyubid, and Mamluk dynasties, but are still weak in understanding the interconnectedness of concepts, analyzing cause and effect, and connecting historical events to the broader social context. Conceptual dimension mapping reveals that the aspects that need to be improved the most are analytical skills and the ability to structure knowledge sequentially. This study concludes that strengthening the conceptual dimension through visual media, concept maps, and analytical activities can help students understand SKI material more deeply and make learning more active and meaningful for the formation of students' character.

This study aims to analyze the implementation of the worship habituation curriculum in the formation of students' religious character at SMP IT Ma'Wattaibin Banjarejo. This study uses a qualitative approach with a case study type. Data was collected through in-depth interviews, observations, and documentation involving principals, teachers, and students. Data analysis is carried out through the stages of data reduction, data presentation, and conclusion drawing with source triangulation techniques and techniques to maintain the validity of the data. The results of the study show that the worship habituation curriculum is implemented in a structured and integrated manner in school culture through congregational prayer activities, daily prayers, recitals of the Qur'an, and habituation of Islamic manners. The implementation of the curriculum contributes significantly to the formation of students' religious character, especially in the aspects of discipline, responsibility, and awareness of worship. In addition, the habit of worship also has a positive impact on the formation of spiritual attitudes, social behavior, and harmonious relationships between students and the school environment. This study concludes that the worship habituation curriculum managed as a school-based curriculum has a strategic role in strengthening the religious character of students in integrated Islamic schools.

This study aims to describe and analyze in depth the actualization of school leadership based on the values of Ahlussunnah Wal Jama'ah (Aswaja) at SDIT Mutiara Palabuhanratu, Sukabumi Regency. The research method uses a descriptive qualitative approach with a case study design. Data was collected through interviews, observations, and documentation studies of various parties involved in school management. The results of the study show that school leadership integrates Aswaja values, namely tawassuth (moderate), tawazun (balanced), i'tidal (firm/straight), and tasamuh (tolerant), in policy making, curriculum management, and character development of students. The actualization of these values has an impact on the creation of a harmonious, inclusive, and oriented learning environment for the development of moderate Islamic character. An important point found is the integration of Aswaja values in the school's visions and missions, student discipline, and religious programs such as morning dhikr and dawn lectures. These programs support the formation of righteous, intelligent, and outstanding students, while strengthening the school's identity as an educational institution based on moderate Islamic values. This research confirms that Aswaja-based leadership not only serves as a normative guideline, but also as a practical strategy in building a school culture that is sustainable and relevant to the needs of the community.

Abstract: Character education has become a critical challenge in secondary education, particularly in learning contexts that emphasize cognitive achievement over affective and behavioral development. Although Project-Based Learning (PjBL) is widely recognized for its potential to foster collaboration and responsibility, character outcomes are often treated implicitly and rarely evaluated systematically. This study aims to develop and evaluate a character-oriented Project-Based Learning framework using a Design-Based Research (DBR) methodology in Islamic secondary education. The research was conducted through iterative design cycles involving problem analysis, instructional design, implementation, evaluation, and refinement. Explicit character indicators were embedded into each phase of the PjBL process and assessed using quantitative and qualitative instruments. Statistical analysis of pretest and posttest data revealed significant improvements in students’ character-related outcomes following the implementation of the proposed framework. Qualitative findings further indicated enhanced student engagement, collaboration, and social responsibility during project activities. The results demonstrate that integrating explicit character indicators into PjBL through a DBR approach enhances the effectiveness of character education beyond conventional instructional practices. This study contributes to the literature by providing a structured and empirically validated framework that bridges Project-Based Learning, Design-Based Research, and character education. The proposed framework offers practical implications for educators seeking to integrate affective learning objectives into active learning environments.

The development of national character is a strategic agenda in addressing moral, social, and cultural challenges in the era of globalization. Strengthening fundamental values derived from Islamic teachings is considered an important solution, particularly the values of obedience to Allah SWT, the spirit of competing in goodness (fastabiqul khairat), and work ethic. These three values play a crucial role in shaping individuals who are faithful, possess noble character, are responsible, and have high competitiveness. However, the reinforcement of these values in the practice of Islamic Religious Education (PAI) at the elementary, junior high, and senior high school levels has not yet been optimally and systematically integrated. Therefore, this article aims to analyze the concepts, urgency, and strategies for integrating the values of obedience, competition in goodness, and work ethic into PAI learning. The research method employed is a literature study using a qualitative-descriptive approach through the analysis of scientific literature, curriculum documents, and relevant concepts of Islamic education. The findings indicate that the value of obedience serves as a spiritual and moral foundation for students, the value of fastabiqul khairat encourages active, collaborative attitudes oriented toward positive contributions, while work ethic strengthens discipline, responsibility, and productivity. The integration of these three values can be implemented through the development of teaching materials, the application of contextual learning methods, educators’ role modeling, and the cultivation of a religious school culture. The implications of this study affirm that integrating these values into PAI significantly contributes to the formation of a young generation with integrity and readiness to build a dignified nation.