Publication Search

Islamic education in this era of disruption faces a double challenge: the demand for complex professional competencies and the moral degradation of students. Law No. 14 of 2005 has established four pillars of teacher competency, but this framework is often interpreted administratively and has not touched on the deeper ethical-spiritual foundations. This study aims to revitalize the concept of teacher competency by synthesizing the values of adab mu'allim from the book At-Tibyan by Imam An-Nawawi into modern teacher competency standards. This study uses a qualitative method with a Systematic Literature Review (SLR) approach. Data were collected through documentation of classical texts and indexed journal articles (2015-2025), then analyzed using the interactive model of Miles, Huberman, and Saldaña. The results show a strong overlap between the values of At-Tibyan and the Teacher and Lecturer Law. Personal Competence is strengthened by sincerity and muraqabah; Social Competence is deepened by rifq (gentleness); and Professional Competence is perfected by the concepts of itqan (validation of the chain of transmission of knowledge) and hirshu (fighting spirit). This integration offers a “Complete Teacher” paradigm who is not only technically professional but also has spiritual authority in shaping students' character in the digital age.

This study is motivated by the limited public understanding of the symbolic meaning of properties used in the Grombyang Dance of Pemalang, where most audiences merely enjoy the performance without recognizing the cultural values embedded within it. This research aims to examine and explain the symbolic meanings of the properties used in the Grombyang Dance of Pemalang as performed at Sanggar Seni Kaloka Pemalang. The method employed is a descriptive qualitative approach using semiotic analysis based on Charles Sanders Peirce, with data collection techniques including observation, interviews, and documentation. The results of the study indicate that the performance structure of the Grombyang Dance of Pemalang consists of three main parts: the opening, the core, and the closing, supported by various elements such as theme, movement, performers, makeup, costume, musical accompaniment, stage setting, and properties. The semiotic analysis reveals that the symbolic meaning of the properties can be understood through the relationship between representamen, object, and interpretant. The main property, the irus (ladle), functions as a symbol that not only represents the act of scooping Grombyang soup but also carries a belief-related meaning as a bringer of fortune in trading activities. In conclusion, the properties in the Grombyang Dance of Pemalang serve not only as aesthetic elements but also as a medium of symbolic communication that reflects cultural, social, and belief values within the community. Therefore, they are important to be preserved and more deeply understood by the public.

This study examines the pedagogical transformation of Islamic Religious Education (PAI) teachers in realizing gender-equitable and inclusive learning. Ideal PAI teacher pedagogy encompasses not only content mastery but also pedagogical competence and social sensitivity capable of responding fairly to learner diversity. This study identifies that traditional teacher-centered, rote-oriented pedagogy with minimal gender awareness constitutes a primary barrier to creating equitable learning environments. The required transformation includes developing cooperative learning strategies, eliminating gender bias in classroom interactions, differentiating instruction according to student needs, and using inclusive stereotype-free teaching materials. The theological foundation of Islam affirms that human dignity regardless of gender as emphasized in QS. Al-Hujurat: 13 aligns with inclusivity values in education, making this transformation an authentic manifestation of the rahmatan lil'alamin principle rather than a deviation from Islamic values. Despite ongoing challenges including entrenched patriarchal culture, limited gender literacy, insufficient inclusive teaching materials, and social resistance, this pedagogical transformation carries broad implications for improving learning quality, strengthening tolerance, and enhancing PAI teacher professionalism in Indonesia.

Religious culture that is still quite strong in the community is an important capital in the implementation of youth development programs. However, the influence of social media, promiscuity, and the lack of religious activities that are attractive to the younger generation have led to a decrease in adolescents' interest in religious activities in mosques. Therefore, this research aims to form the character of discipline, responsibility, and cooperation in the group through Islamic hadrah art activities. This study uses the Asset Based Community Development (ABCD) method, which is a community empowerment approach that focuses on the strengths and potentials possessed by the community, not on existing shortcomings or problems. In this approach, the community is invited to identify various assets they have, such as human resources, local institutions, cultural values, and social networks that can be used to overcome the problems they face. The results of the study showed that the adolescent participants experienced improved skills in playing hadrah and understanding of religious values. In addition, there has been a change in behavior towards being more disciplined, active, and caring for religious activities in the mosque environment.

This study, entitled "Developing Emotional Control Skills in Early Childhood Education (PAUD) Duyun in Bungabali Village, Pantar Timur District," found that children still struggle to manage their emotions, such as irritability, excessive crying, and difficulty interacting positively with peers. Therefore, effective and enjoyable efforts are needed to help children control their emotions, one of which is through storytelling. This study aims to develop children's emotional control through the application of storytelling to early childhood education at PAUD Duyun. The research method used is a descriptive (exploratory) approach, based on objective observation of a social phenomenon. In this case, the research compiles or creates a clearer picture while data is collected and parts are tested. The results are expected to demonstrate that the application of storytelling can improve children's ability to recognize, express, and control emotions more positively. Furthermore, storytelling activities can also create a fun and interactive learning environment, making it easier for children to understand the emotional values ​​conveyed.

This article discusses ethical values in the philosophy of Islamic education as a response to contemporary challenges, such as moral crisis, declining character, and identity confusion. This study uses a literature review method with a philosophical and normative approach, based on Islamic teachings and the thoughts of educational figures. The results show that the philosophy of Islamic education contains important values such as monotheism, justice, responsibility, honesty, and good morals. These values are interconnected and play a significant role in shaping human personality. In addition to serving as a theoretical foundation, these values also function as guidelines in educational practice aimed at forming a complete human being (insan kamil). In the modern era, which is influenced by globalization and technological development, the application of Islamic ethical values is highly important to maintain a balance between intellectual intelligence and spiritual maturity. Therefore, the philosophy of Islamic education remains relevant as a solution for creating an education system that is not only intellectually advanced but also character-based and morally grounded. This study emphasizes that Islamic education needs to be directed toward the formation of moral awareness, the strengthening of spirituality, and the development of students’ social responsibility in daily life.  

Kampar Kiri District faces challenges in the form of low public understanding of anti-corruption values, which has an impact on hampering the development of the people's economy and transparency of local governance. This Community Service (PKM) activity aims to increase critical public awareness and internalize the value of integrity in sharia-based economic activities. The implementation method is carried out through a participatory approach that includes socialization, education on moral-religious values, and interactive discussions. The activity was held on August 21, 2025, at the KUD Lipat Kain Hall, attended by 100 participants, and fully supported by the Kampar Regency Education Office. The results of the service show a positive response from the local government and high enthusiasm from the younger generation in maintaining integrity. Through the involvement of expert speakers from the Riau Anti-Corruption Counseling Forum and the Kampar Inspectorate, the community gained a comprehensive understanding of the dangers of corruption from a legal and religious perspective. This program has succeeded in laying the foundation for the formation of an honest, transparent, and accountable social ecosystem to realize a blessed community economy.

Psychological well-being in the workplace and educational environment is influenced not only by policies and facilities but also by psychological approaches that touch on individuals' mental, emotional, and spiritual aspects. This study aims to explain how psychological approaches can enhance well-being and motivation. The results of the study show that integrating Islamic educational values, mindfulness, and emotional intelligence can help individuals manage stress, increase self-confidence, and strengthen the meaning of life. In addition, adjusting learning materials to the needs of students also plays a role in supporting mental health. Individual motivation can be increased through approaches that align with psychological needs, such as fulfilling basic needs, providing rewards, and supporting autonomy and social relationships. The implementation of strategies such as open communication, good leadership, and a comfortable work environment also contributes to increasing motivation and performance. Thus, the psychological approach has an important role in creating a healthy, productive, and sustainable educational and organizational environment.

This research aims to classify students’ lifestyles using the K-Nearest Neighbors (KNN) algorithm. The dataset consists of 392 high school students obtained from Kaggle, with key attributes including study hours, social media usage, Netflix viewing duration, attendance, sleep quality, internet quality, mental health, and extracurricular activities. KNN was chosen for its simplicity in distance-based classification, measured using Euclidean Distance. The data was divided into training and testing sets, then evaluated using accuracy and a confusion matrix. The results show that KNN effectively classifies students’ lifestyles into four categories: healthy, less active, at risk, and highly at risk. This classification is expected to assist educational institutions, parents, and students in understanding lifestyle patterns and their impact on academic performance and mental well-being. Furthermore, this study emphasizes the relevance of applying machine learning in education, aligned with Islamic values concerning health, discipline, and the optimal use of time.

This paper discusses the concept of global ethics put forward by Hans Küng as a universal moral framework in the face of the reality of a plural world. This study uses a qualitative approach with a literature study method to examine Küng's thoughts on global ethics, its basic principles, and its implications in social life and interreligious dialogue. The results of the study show that global ethics is a consensus of universal moral values that is not intended as a new religion, but as a common basis for all mankind in building a peaceful and just life. Principles such as humanity, non-violence, solidarity, honesty, and equality are the main cornerstones in building cross-cultural and religious relations. In addition, global ethics also encourages collective responsibility in maintaining social justice, human rights, and environmental sustainability. However, global ethics also faces criticism of its normative tendencies as well as the challenges of achieving universal consensus amid differences in values, cultures, and political interests. Therefore, the implementation of global ethics requires an inclusive, open, and sustainable dialogue. Thus, global ethics has strong relevance as the foundation of interreligious dialogue in creating sustainable global peace and harmony.

The rapid development of modern science and technology has brought major transformations to various aspects of human life, including education, communication, economics, health, and social interaction. Nevertheless, this progress often creates a gap between scientific advancement and spiritual or moral values, particularly when viewed from an Islamic perspective. This study aims to analyze the relationship between modern science and Islamic teachings, while also exploring relevant forms of integration between the two in responding to contemporary life challenges. The research employs a qualitative approach through a comprehensive literature review of books, scientific journals, and other academic sources related to science and Islam. The findings indicate that Islam is fundamentally not opposed to science; instead, Islamic teachings encourage critical thinking, intellectual development, and the pursuit of knowledge for the benefit of humanity. Furthermore, the integration of scientific knowledge and Islamic values is considered essential in maintaining balance between technological progress, ethical responsibility, and human morality. Therefore, continuous and contextual efforts are needed to harmonize science and religion so that both can contribute optimally to the development of a more humane, ethical, and spiritually grounded civilization.

This research aims to classify students’ lifestyles using the K-Nearest Neighbors (KNN) algorithm. The dataset consists of 392 high school students obtained from Kaggle, with key attributes including study hours, social media usage, Netflix viewing duration, attendance, sleep quality, internet quality, mental health, and extracurricular activities. KNN was chosen for its simplicity in distance-based classification, measured using Euclidean Distance. The data was divided into training and testing sets, then evaluated using accuracy and a confusion matrix. The results show that KNN effectively classifies students’ lifestyles into four categories: healthy, less active, at risk, and highly at risk. This classification is expected to assist educational institutions, parents, and students in understanding lifestyle patterns and their impact on academic performance and mental well-being. Furthermore, this study emphasizes the relevance of applying machine learning in education, aligned with Islamic values concerning health, discipline, and the optimal use of time.

This study aims to analyze the exemplary values of ta’dib and Sufistic practices of Kiai Hasan Sepuh in shaping the spirituality and noble character of santri at Pondok Pesantren Zainul Hasan Genggong. This research employed a qualitative approach with a figure study within a case study framework. Data were collected through observation, in-depth interviews, and documentation, then analyzed using descriptive-analytical techniques. The findings indicate that the values of ta’dib are reflected in discipline, respect for knowledge, and ethical interaction, while Sufistic values are manifested through sincerity (ikhlāṣ), patience (ṣabr), humility (tawāḍu‘), and simplicity. The internalization process of these values occurs through habituation, the role of the kiai’s successors, and spiritual practices rooted in pesantren traditions. Supporting factors include the religious culture of the pesantren and the emotional closeness between kiai and santri, whereas modernization and social media become inhibiting factors in the transmission of values. This study concludes that the integration of ta’dib and Sufistic values through the exemplary legacy of Kiai Hasan Sepuh contributes significantly to shaping santri spirituality and moral character, as well as offering a relevant model for Islamic character education in the contemporary era.

The era of digital disruption has brought significant moral and spiritual challenges for young people in their use of social media. This study aims to analyze the implementation of Christian ethics education in social media use among youth at the GWI Wesleyan Methodist Congregation of Tanjung Selamat as an effort to develop digital character grounded in Christian values. The study employed a community service approach using participatory methods through pre-tests, post-tests, Focus Group Discussions (FGD), reflective discussions, and digital literacy practices. The theological foundation of this study is based on Wesleyan social ethics, which emphasizes the integration of personal holiness and social holiness in digital life. The educational program also integrated the four pillars of digital literacy, digital skills, digital culture, digital ethics, and digital safety, into a contextual Christian Religious Education framework. The findings indicate a significant improvement in digital literacy understanding, ethical awareness, critical thinking toward digital information, and behavioral transformation in the responsible and value-based use of social media according to Christian principles. This transformation was reflected in increased awareness of digital footprints, stronger personal account security, the removal of negative content, and participants’ initiatives to create spiritual and educational content on social media. The study concludes that Christian ethics education based on digital literacy can serve as an effective means of moral and social transformation for young people while highlighting the strategic role of the church in shaping a humane, peaceful, and Kingdom of God-oriented digital character in the digital era.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.

This study examines the relationship between the concept of rahmah in the Qur’an and the concept of the Adversity Quotient as an indicator of spiritual and psychological resilience among Muslim individuals in facing life’s challenges. The significance of this research lies in its effort to integrate Islamic spiritual values with modern psychological theories in understanding human capacity to endure and manage life pressures. This study aims to explain the interpretations of Qur’anic exegetes regarding the concept of rahmah and to demonstrate its contribution to the formation of the Adversity Quotient in human character. The research employs a qualitative approach using library research and thematic analysis of relevant Qur’anic verses, combined with a descriptive-analytical method for data interpretation. The findings indicate that rahmah encompasses spiritual, psychological, and social dimensions that play a vital role in strengthening inner resilience, emotional balance, and a positive perspective toward life’s trials. The novelty of this study lies in linking rahmah as a manifestation of divine compassion with the enhancement of the Adversity Quotient within the framework of Islamic psychology. Practically, a deep understanding of rahmah can serve as a foundation for moral education, Islamic counseling, and spiritual development oriented toward resilience and human dignity.

This study aims to examine the normative construction and practical implementation of criminal sanctions against narcotics abusers from the perspectives of Islamic criminal law and Indonesian positive law, as well as to formulate an integrative policy model that is more just, humane, and context-sensitive in Bungo Regency. Narcotics abuse constitutes a multidimensional problem involving legal, social, moral, and public health dimensions. Therefore, a comprehensive approach is required to integrate the normative values of Islamic criminal law with the national legal system. This research employs a normative-empirical approach using comparative legal analysis, examining statutory regulations, doctrines of Islamic criminal law, and law enforcement practices at the local level. The findings indicate that Islamic criminal law frames narcotics abuse within the protection of maqāṣid al-sharī‘ah, particularly the preservation of intellect (ḥifẓ al-‘aql) and life (ḥifẓ al-nafs), thereby emphasizing not only punitive but also educational and rehabilitative orientations through the instrument of ta‘zīr. Meanwhile, Indonesian positive law, particularly Law No. 35 of 2009 on Narcotics, provides legal space for rehabilitation; however, its implementation still encounters structural and cultural challenges. This study concludes that integrating Islamic criminal law principles with the national legal framework may produce a more responsive sentencing model that upholds substantive justice, human rights protection, and effective narcotics control. Policy reformulation grounded in religious values, restorative approaches, and social rehabilitation is recommended as a strategic direction for national criminal law reform.

This study aims to understand the psychological dynamics of bilih fish traders at Lake Singkarak in facing periods of scarcity, including psychological processes, survival strategies, and the impacts experienced. This research employs a qualitative approach using the Miles and Huberman data analysis model, which includes data collection, data condensation, data display, and conclusion drawing and verification. The results show that the traders possess strong psychological resilience in dealing with economic and environmental pressures. Cognitively, they demonstrate adaptive thinking and maintain optimism; affectively, they are able to manage negative emotions such as anxiety and stress; and conatively, they remain active in making efforts to sustain their businesses. The adaptive strategies implemented include business diversification, restructuring of capital management, and strengthening social networks with fishermen and other business actors. These dynamics are influenced by internal factors such as experience, religious values, and social responsibility, as well as external factors such as environmental conditions and market competition. Overall, psychological resilience, social values, and spirituality are key factors in maintaining business sustainability during periods of scarcity. Therefore, support from the government is needed in the form of training, financial assistance, and policies that favor local business actors.

The Amaliyah Ramadhan Program is a religious activity carried out to instill spiritual values ​​while increasing the social awareness of students. This activity serves as a means of character development through various worship and social activities during the month of Ramadan. The implementation of a targeted program is expected to be able to form an attitude of empathy, togetherness, and concern for the surrounding community. This study aims to describe the implementation of the Amaliyah Ramadhan Program in increasing the social awareness of students at Pondok Trensami Kwangsan Sedati, Sidoarjo. The method used is the Asset Based Community Development (ABCD) approach by utilizing the potential and assets owned by the Islamic boarding school community. The stages of the activity include discovery (identifying potential), dream (formulating program expectations), design (planning activities such as tadarus, studies, sharing takjil, and charity), and destiny (program implementation and evaluation). The results of the activity indicate that the Amaliyah Ramadhan Program is able to increase the social awareness of students as demonstrated through active participation in sharing activities, attitudes of mutual assistance, and increased awareness to care for the surrounding community. This program also strengthens the values ​​of togetherness and social responsibility within the Islamic boarding school environment.

This research is prompted by the unique narrative of Rahab, a Canaanite woman who occupies a critical theological position in Israel’s history of salvation despite her status as an outsider to the chosen people. The primary focus of this study is to explore the dimensions of Rahab’s faith and God’s sovereignty as recorded in Joshua 2:1-12. This study aims to analyze how the confession of faith from a marginalized individual aligns with God's sovereign plan and to determine the relevance of these values for contemporary Christian witness. The method employed is a qualitative approach utilizing library research and exegetical analysis of the text in Joshua 2:1-12. The findings indicate that Rahab's faith was not merely an act of self-preservation but a theological response to the formidable power of God that transcends ethnic boundaries and social status. God's sovereignty is proven capable of working through unexpected subjects to fulfill His divine purpose. The implications of this research assert that modern Christian witness must be inclusive and transformative, where the courage to declare God's truth amidst threatening situations constitutes a tangible form of living faith. The church is called to perceive God's sovereignty as the fundamental basis for mission and witness, unrestricted by social or cultural exclusivity.