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In Islam, dhikr refers to the practice of remembering Allah. The teachings contained in the Qur'an and hadith provide many benefits, including calming the soul, curing disease, and contemplating death. It is important to note that dhikr is considered sunnah, and therefore, should not conflict with obligatory practices in the religion. At the Raudhatul Ulum Cidahu Pandeglang Islamic Boarding School, it is often routine to recite the dhikr of Asma Badar/Ashlul Qadar, this is a means of remembering Allah and remembering the struggle of Ali Badar who died in the Badr war. Asma Badar itself is written by Abuya K.H Muhammad Dimyati Cidahu Pandeglang. In this article the author is very interested in reviewing more deeply the influence of reciting Asma Badar's dhikr at the Raudhatul Ulum Islamic Boarding School. This research uses the living hadith method, namely how people bring the Sunnah of the Prophet SAW to life. Apart from that, the source of the data that the author obtained was from library sources, both knowledge books, journals, articles and other scientific works.  Asma Badar is believed to be able to ward off bad fate, ward off disaster, cure disease and those who carry their names (in written form) will always receive help and gain glory.

The entry of Islam into the archipelago is a historical process that takes place peacefully and culturally. The role of scholars is the main key in disseminating Islamic teachings through trade, educational, and socio-cultural approaches. Not only preaching, the scholars also mingle with the local community through marriage and the establishment of educational institutions such as Islamic boarding schools. A persuasive and accommodating da'wah strategy for local culture is the main factor in the success of Islamization in various regions. In addition to religious aspects, Islam also has influence in the field of politics and government, both in the application of sharia values, morals, and the formation of Islamic political organizations. Through the study of literature and historical sources, this study shows that the process of spreading Islam in the archipelago is not forceful, but through the harmonious integration of values and culture.

This study aims to analyze the planning, implementation, and supervision of character education management in developing the emotional intelligence of students at Pondok Pesantren Madrasatul Qur’an Sabak Permai, Siak Sri Indrapura, Riau. The background of this research is the phenomenon of character degradation among students as a result of rapid technological advancement and social change. This research employs a qualitative approach with a case study design. Data were collected through in-depth interviews, participatory observation, and documentation. The results show that the planning of character education is formulated based on the pesantren’s vision, mission, and goals, which emphasize the formation of students’ character. Implementation is carried out through structured and consistent daily activities to foster emotional intelligence, such as discipline, role modeling, habituation, and spiritual development. Supervision is conducted continuously through program evaluation by the pesantren administrators. The findings indicate that character education management plays a strategic role in shaping students who not only have strong character but also stable and adaptive emotional intelligence. The implication of this study highlights the need to strengthen character education management within the pesantren education system to face the challenges of modern development.

Social changes and the demands of the times have encouraged Islamic boarding schools (pesantren) to continuously innovate in curriculum development. This article describes the outcomes of two workshops held at Pondok Pesantren Darussalamah Al Mubarok Cianjur, focusing on needs analysis, formulation of innovation objectives, implementation, and evaluation of a Tahfizhul Qur’an-based curriculum. The first workshop emphasized needs analysis and innovation design, while the second focused on implementation and evaluation. The results show that the curriculum shift toward a Tahfizhul Qur’an orientation received positive responses from all pesantren stakeholders, and both the implementation framework and evaluation system have been designed. This activity underscores the importance of a participatory and needs-based approach in pesantren curriculum development.

This study explores the integration of salafiyah (traditional Islamic) and modern curricula at Darul Amien Islamic Boarding School in Gembolo, Banyuwangi, in response to the challenges of Islamic education in the modern era. The research aims to describe the planning, implementation, and evaluation of curriculum integration in pesantren education management. Employing a qualitative approach with a case study method, data were collected through interviews, observation, and documentation. The findings reveal that the pesantren has successfully combined classical Islamic texts with formal school curricula into a unified system. The learning activities follow a structured level system, with regular evaluations conducted by school administrators. Challenges such as students' low motivation toward general subjects are addressed through personal mentoring and adaptive curriculum strategies. This integration improves the quality of graduates in both religious and societal competencies.

Islamic education plays a strategic role in supporting the achievement of the Sustainable Development Goals (SDGs), particularly in the areas of social empowerment and environmental preservation. This research is motivated by the need for an educational approach that is not only religious but also capable of driving fair and sustainable social transformation. This study aims to analyze how Islamic education, especially through institutions such as Islamic boarding schools and madrasas, integrates sustainability values into curricula and daily practices. The method employed is qualitative research with a descriptive-analytical approach, examining various Islamic educational practices that align with the principles of the SDGs. The results show that Islamic values such as maslahah 'ammah (public benefit), justice, and the role of humans as khalifah (stewards) strongly support the foundations of sustainable development. Islamic educational institutions have been actively engaged in social, economic, and environmental activities, including skills training, Islamic entrepreneurship, reforestation programs, and waste management. Although challenges remain—such as limited resources and teacher training—Islamic education holds great potential to foster self-reliant and environmentally conscious communities. Through curriculum strengthening, continuous teacher development, and cross-sector collaboration, Islamic education can serve as a powerful driver of change toward a more just and sustainable future.

Islam entered Malaysia through trade, especially by Arab, Indian and Chinese traders since the 7th century, but wider spread occurred in the 13th century through the Kingdoms of Samudera Pasai and Melaka. The Islamization process became stronger with the role of the Malay kingdoms in making Islam the official religion, establishing a sharia-based government system, and introducing Jawi writing as the main medium in education and administration.The development of Islamic education in Malaysia began with the Islamic boarding school and madrasa system which emphasized traditional religious teachings. In the colonial era, Islamic education underwent changes with the establishment of folk religious schools and modern madrasas which combined religious and academic curricula. After independence, the Malaysian government introduced a more formal Islamic education system through national religious schools, tahfiz institutions, and Islamic universities. This development was strengthened by the introduction of JAKIM, the Malaysian Ministry of Education, as well as an educational foundation that supports the integration of Islamic values ​​in the national education system. Today, Islamic education in Malaysia continues to develop through technology and innovation, ensuring it is relevant in the modern world while preserving Islamic scientific traditions.

This community service program was carried out to enhance the physical, emotional, and spiritual resilience of students (santri) at Pesantren Assyifa through integrated self-defense training. Recognizing the increasing psychological and social challenges faced by adolescents in pesantren, this program combined martial arts education with Islamic character development. Over the course of eight weeks, 36 santri participated in bi-weekly training sessions that included basic self-defense techniques, leadership drills, and reflective discussions on prophetic values such as patience (ṣabr), courage, and self-control. The program successfully improved student discipline, confidence, and peer cooperation, as measured through pre- and post-assessments and observational rubrics. Participants reported greater self-awareness and felt more empowered to respond to threats both physically and ethically. The pesantren administration expressed strong interest in continuing the initiative as part of the formal extracurricular curriculum. This activity not only strengthened the personal capabilities of santri but also aligned with the broader goal of fostering holistic Islamic education that nurtures the body, mind, and soul. The combination of physical practice and moral reflection proved to be a sustainable and transformative approach to santri empowerment.

Islamic education aims to shape individuals who are faithful, possess noble character, and can make positive contributions to society. Besides transferring knowledge, Islamic education also instills spiritual, social, and intellectual values, in line with the goals of the SDGs, particularly quality and sustainable education. Its implementation involves synergy among schools, pesantren (Islamic boarding schools), and social-religious institutions. Even though it faces challenges such as resource limitations and the influences of globalization, Islamic education has significant opportunities through digital technology and government policy support. By integrating Islamic values into an adaptive and inclusive education system and strengthening collaboration among institutions, Islamic education can become a key pillar in building a civil society with global competitiveness.

Marriage in Islam is a sacred institution aimed at forming a family that embodies sakinah, mawaddah, and rahmah, while also serving as a legitimate and responsible means to fulfill biological needs. In the socio-religious context, religious figures such as kyai play a significant role, particularly in guiding the community to maintain household harmony. This study explores the role of kyai in promoting household harmony among Islamic boarding school alumni in Gading District, an area where the spiritual bond between kyai and santri remains strong. These alumni often face various challenges in their domestic lives, including differences in perspectives with their spouses and shifts in social values in the modern era. In such circumstances, kyai serve as spiritual advisors, counselors, and mediators who offer solutions based on Islamic values and local wisdom. This research aims to identify the types of guidance provided by kyai, as well as the supporting factors and obstacles they encounter in fulfilling their roles. The findings are expected to enrich scholarly discourse in the field of socio-religious studies and offer practical insights for religious leaders to strengthen their roles as agents of family harmony amid the complexities of modernization.

This study examines interfaith marriage and its impact on family economic rights from the perspectives of Islamic law and positive law in Indonesia, with a case focus on Sumedang Regency. Employing a qualitative phenomenological approach, the research involved semi-structured interviews with both traditional and modern Islamic scholars, along with an analysis of religious texts and statutory regulations. The findings reveal that the majority of scholars reject interfaith marriage based on Sharia principles and Article 2(1) of Law No. 1 of 1974 on Marriage. Nevertheless, some couples pursue such unions through administrative religious conversion or overseas ceremonies to obtain legal recognition. These practices often result in legal ambiguity regarding economic rights within the family—such as inheritance, joint property, and financial support—and may lead to familial disputes. Additional social consequences include identity confusion among children, community stigma, and potential conflicts within extended families. The study underscores the strategic role of institutions like Islamic boarding schools (pesantren) and the Office of Religious Affairs (KUA) in providing legal education and advocates the need for a responsive civil registration mechanism that acknowledges interfaith marriages while respecting Islamic legal principles. A contextual approach is proposed to bridge the tension between religious norms, legal certainty, and the protection of family economic rights.

This study aims to analyze the emotional intelligence of orphans through the activity of memorizing the Qur'an at the Cahaya Madinah Orphanage Boarding School, South Tangerang, elaborate on the implementation of memorizing the Qur'an at the Cahaya Madinah Orphanage Boarding School, South Tangerang, and analyze the supporting and inhibiting factors. The type of this research uses qualitative research with a descriptive approach. The primary data sources are from the caretakers of the Islamic boarding school, tahfizh instructors, heads of the Islamic boarding school, dormitory instructors, and orphan students who live in the Cahaya Madinah Orphanage Boarding School, Pondok Cabe, South Tangerang. The data collection techniques used are observation, interviews, and documentation. The results of this study indicate that, 1) The tahfizh activities of the Qur'an implemented at the Cahaya Madinah Orphanage Boarding School include: increasing memorization (ziyadah), repeating memorization (muroja'ah), a juz increase exam system, weekly student sima'an activities, and memorization exams with multiples of five juz in one sitting. 2) Memorizing the Qur'an can improve the emotional intelligence of orphans at the Cahaya Madinah Orphanage Pondok Cabe Tangerang Selatan, this can be seen from aspects of emotional intelligence including self-awareness, self-regulation, self-motivation, empathy, and their increasing social skills. 3) The supporting factors are having a strong desire to memorize, remembering the privilege of memorizing the Qur'an, having support from the family, having support from teachers, a supportive environment, having a tahfizh exam, holding positive activities. While the inhibiting factors are laziness, drowsiness, family problems, difficulty in memorizing, not participating in activities or running away, and poor time management.  

This study aims to: 1) Identify the social character of students at Al-Istiqomah Islamic Boarding School, Kebumen; 2) Examine the role of the kyai in shaping this character; and 3) Determine supporting and inhibiting factors. This qualitative field research used observation, interviews, and documentation for data collection. The results show that students’ social character is formed through religious activities such as studying classical texts, public speaking training, Al-Barzanji recitation, communal cleaning, group learning, and extracurriculars. The kyai plays a vital role through religious education, direct guidance, and exemplary behavior—like eating and drinking according to prophetic tradition, praying in congregation, and maintaining neighborly ties. Supporting factors include administrative staff, peer support, pesantren programs, and family encouragement. Hindering factors involve limited facilities, negative peer or social media influences, individualism, and students’ background. The kyai’s role remains central in building strong social character among students. 

This research is motivated by the use of classical or traditional learning methods in the Diniyah Student Islamic Boarding School Tahfidzul Qur'an Al-Asy'ariyyah. The objectives of this study are: (1) Analyzing the application of the bandongan method in helping students understand the book of Fathul Qorib; (2) Evaluating the ability of students to understand the book of Fathul Qorib; (3) Identifying the supporting and inhibiting factors of the bandongan method. This descriptive qualitative research describes the learning of the book of Fathul Qorib in the Diniyah Madrasah, using interviews, observation, and documentation as data collection techniques. The results showed that: (1) The bandongan method is applied by means of the ustadz reading and translating the book of Fathul Qorib from Pegon to Javanese and Indonesian; (2) The ability of the santri is measured through discussion and written evaluation twice a year; (3) Supporting factors include motivation from ustadz and santri as well as the quality of the teacher, while inhibiting factors include lack of santri involvement, excessive repetition of material, and limited learning resources.

Many Studies have describe the formation of characterin various educational institutions, such as schools, madrasas and Islamic boarding school, However, studiesthat perspective are still limited. This researchaimsto reveal how characterswith global insight are formed at Pondok Modern Darussalam Gontor. In this research, the data collection methods used include participant observation, in-depth interviews, and documentation studies. Participatory observation was carried out to understand the daily activities of the students in the Pondok Modern Darussalam Gontor environmet. Interviews were conducted with daily boarding school administratorsand student representatives to gain further insight into the character  formation process. Meanwhile, the documentation study aims to collect data from various document relating to the activities and mechanisme of character formation in thi Islamic boarding school. The data analysis technique use in this research refersto the analysis model developed by Miles and Huberman. To unsure the validity of the data, this researchapplies the data triangulation method to increase the accuracy of the reserach result. The research result show that the character formation of student at Pondok Modern Darussalam Gontor is orriented towrds a global perpective and is based on three main prinsiple, namely integrative, comprehensive and independent (self_goverment). Based on these findings, the research recommends that the haracter formation model applied at Pondok Modern Darussalam Gontor can be adapted and applied more widely in various Islamic educational instituions.

In this article, sexual violence in Islamic boarding schools is discussed in relation to human rights violations. Many incidents show the practice of sexual violence involving officials, even though Islamic boarding schools are considered educational institutions that instill moral and religious values. The purpose of this study is to determine the types of human rights violations, the factors that cause sexual violence, and the function of Islamic boarding schools in preventing and implementing efforts to protect victims. This study uses a qualitative method using case studies and literature analysis. The results of the study indicate that verbal, physical, and psychological violence are forms of sexual violence in Islamic boarding schools. These incidents are influenced by patriarchal cultural norms, unequal power dynamics, and lack of supervision from outside parties. Victims suffer greatly from the impact, both intellectually and mentally. Therefore, to provide a safe and free learning environment from sexual violence, a comprehensive strategy is needed that involves the rule of law, increasing awareness of human rights, and providing psychosocial support to victims.

This study aims to analyze the character of Alina Suhita in the novel Hati Suhita by Khilma Anis using the Marxist feminist theory approach. The main focus of this study is to reveal how the patriarchal system and social class structure influence the position and experiences of female characters in the novel. The study uses qualitative methods with text-based content analysis techniques and a hermeneutic approach to interpret the meaning contained in the narrative. The results of the analysis show that the character Suhita experiences three main forms of oppression: stereotypes, subordination, and marginalization. These three forms reflect how women in a patriarchal society are negatively constructed, positioned lower than men, and excluded from public spaces and decision-making. However, Suhita also shows resistance to dominant structures through her intelligence, education, and active role in the Islamic boarding school. In the context of Marxist feminism, Suhita is a representation of women who experience double exploitation both as women and as part of a marginalized social class but also have the potential to be agents of change. This study emphasizes that literature can be a medium for understanding power relations in society as well as a tool for criticizing ongoing gender and economic inequality.

This study aims to analyze the implementation of the mandatory muthola'ah program at the Fatkhul Mu'in Ali Masykur Wonosobo Islamic Boarding School, and its contribution to improving students' literacy. This study uses a descriptive qualitative approach with a case study method. Data were collected through direct observation, in-depth interviews with caregivers, educators, boarding school administrators, and students, as well as documentation. Triangulation techniques were used to ensure data validity. The results of the study indicate that the mandatory muthola'ah program implemented in a structured manner every night for 45 minutes is able to build disciplined and independent learning habits. Through this program, students are accustomed to reading yellow books, writing summaries, discussing in groups, and expressing opinions logically. The implementation of this program is also supported by the vision of the boarding school, and intensive mentoring from the administrators. This program contributes significantly to improving students' literacy both academically and in character. The study highlights some students who are less motivated, have difficulty reading Arabic texts, and are afraid of making mistakes during discussions. Patient and consistent coaching indicates that these obstacles can slowly be overcome.

Sexual harassment against children in Islamic boarding schools is a serious issue that demands special attention, particularly in the context of legal protection for victims. This study aims to analyze the position and role of child victims in the dynamics of sexual harassment crimes within pesantren, as well as to identify forms of legal protection that can be provided through a victimological approach. One of the cases highlighted in this research occurred at Bani Ma’mun Islamic Boarding School, located in Gembor Udik Village, Cikande Sub-district, Serang Regency, which illustrates the weak protection afforded to children in religious educational environments. By employing an empirical juridical method and referring to secondary data such as legislation, legal documents, and academic literature, this study finds that child victims often do not receive optimal protection, either in the criminal justice process or in terms of psychosocial support. The victimological perspective emphasizes the importance of fulfilling victims' rights, including the right to security, physical and mental rehabilitation, and social reintegration. In this context, protection efforts should not only focus on imposing sanctions on perpetrators but also include the formulation of policies oriented toward the recovery of victims. Therefore, this study recommends strengthening institutional capacity within pesantren to develop and implement comprehensive child protection mechanisms, including regulatory reform and more responsive law enforcement toward victims of sexual crimes. This research is expected to contribute to the development of a legal framework that is more victim-oriented within Indonesia’s criminal justice system.

This study aims to identify the strategies implemented by Al-Qur'an Hadith subject teachers in developing teaching materials in the digital era at MTs Yapika Petanahan Kebumen. In addition, this study also examines the factors that support and inhibit the development of digital teaching materials by teachers. The method used in this study is qualitative with interview and observation techniques. The results show that the strategies implemented include the use of modern technology, multimedia integration, creation of digital teaching materials, use of digital learning platforms, and evaluation. Supporting factors in the development of teaching materials include a wide internet network, student habits in using digital tools, and support from school leaders. Conversely, inhibiting factors consist of inadequate facilities, limited access to electricity in some classes, and the majority of students living in Islamic boarding schools.