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Indonesia is a country rich in cultural diversity, one of which is the Tedak Siten tradition that is still preserved by Javanese communities, including those in Bancar Village. This tradition is not merely a cultural heritage but also contains important educational and spiritual values in community life. This study aims to understand the meaning of the Tedak Siten tradition, identify the educational and spiritual values embedded within it, and analyze it from the perspective of Islam Nusantara. The research employs a qualitative descriptive approach using observation, interviews, and documentation techniques, with informants selected purposively from community members directly involved in the tradition. The findings reveal that Tedak Siten functions as a medium for character education, instilling values such as independence, responsibility, and perseverance from an early age. In addition, the tradition strengthens spiritual values through prayers and expressions of gratitude to Allah SWT. From the perspective of Islam Nusantara, Tedak Siten reflects a harmonious acculturation between local culture and Islamic teachings without contradicting the principle of monotheism. The implications of this study indicate that local traditions can be utilized as contextual learning resources in Islamic education while also serving as a means of preserving valuable cultural heritage. Therefore, Tedak Siten remains relevant not only as a tradition but also as a medium for character building and strengthening religious values in society.

This study examines the integration of Islamic education values in supporting the achievement of the Sustainable Development Goals (SDGs) 2030. The background of this research is rooted in the increasing global demand for education systems that not only emphasize cognitive competence but also foster moral integrity, social responsibility, and environmental awareness. Islamic education, with its foundational values such as tawhid (divine consciousness), adl (justice), amanah (responsibility), and mizan (balance), offers a holistic framework that aligns with the principles of sustainable development. The objective of this research is to analyze how Islamic educational values can be conceptually and operationally integrated into educational practices to contribute to the SDGs agenda. This study employs a qualitative approach using library research as the primary method, collecting and analyzing relevant academic literature published in recent years. The findings indicate that the integration of Islamic values through contextual learning, reflective discussions, character-building activities, and social engagement initiatives can enhance students’ awareness of global issues, empathy, inclusivity, and ecological responsibility. Although challenges remain in curriculum standardization and character assessment mechanisms, the study concludes that Islamic education has strong potential to function as a transformative educational model. The implications of this research suggest the need for curriculum development, teacher capacity building, and institutional commitment to ensure that Islamic education meaningfully contributes to sustainable global development.

This study explores the shift from traditional to modernist educational paradigms in Islamic boarding schools (pesantren), which have been in existence since before Indonesia’s independence. The shift involves adapting learning methods while retaining traditionalist approaches, ensuring that they meet modern needs without eliminating their core values. The study uses a qualitative-phenomenological approach to examine three main areas: (1) the strategy of educational values and spiritual practices employed by pesantren leaders, with an emphasis on the TAQWA method, which aims to improve student understanding quickly; (2) the integration of Qur'an literacy, religious traditions, and environmental empowerment in the educational process; and (3) the impact of this model on student character development. Qur'an literacy in this context extends beyond reading and memorizing verses, focusing on understanding and actualizing its values in daily life. Religious practices such as book study, worship routines, and etiquette coaching promote moral development. Environmental activities, such as agriculture and natural resource management, encourage independence and ecological awareness. This holistic approach can serve as a model for character education, blending spiritual, social, and environmental aspects, while strengthening pesantren's role in fostering moral and ecological awareness.

This study aims to understand the essence and role of the Islamic educational environment according to Hasan Langgulung, and examine its relationship with social media as part of the educational environment in the digital age. This study applies a qualitative approach with a literature study type, sourced from books and scientific articles related to Hasan Langgulung's thoughts, the educational environment, and social media. Data collection was conducted through documentation studies, and data analysis used content analysis methods. The research findings indicate that the environment plays an important role in internalizing Islamic values ​​and shaping students' character, while social media has the potential to function as a non-formal educational environment that supports the learning process, the dissemination of Islamic values, and the strengthening of Muslim identity in the digital world. However, social media also presents challenges in the form of the dissemination of inaccurate religious information and the potential for moral degradation. Therefore, the integration of the concept of the Islamic educational environment with social media requires targeted management and the active role of educators and families so that social media remains within the corridor of Islamic educational values ​​and supports the achievement of Islamic educational goals.

This study aims to identify and describe the values of Islamic education embedded in the art of Rampak Barongan Dance performed by the Krido Turonggo Mudo Art Studio in Koya Barat Subdistrict, Jayapura City, as well as to analyze this artistic practice as a medium for character education and cultural da’wah within the community. This research employs a qualitative method with a descriptive approach, focusing on an in-depth understanding of the meanings and practices of Islamic values in artistic activities. Research data were collected through direct observation, in-depth interviews with the studio managers and members, and documentation related to the dance training and performance processes. The collected data were analyzed interactively through the stages of data reduction, data display, and conclusion drawing to obtain systematic and comprehensive results. The findings indicate that the Rampak Barongan Dance contains Islamic educational values, including faith (aqidah), sharia, morality (akhlak), and social values. These values are reflected in prayers before performances, the use of modest attire in accordance with Islamic sharia, sincerity in performance, social ethics, solidarity, and teamwork. The practice of training and performing the dance serves as a means of cultivating discipline, responsibility, respect for time, and functions as an effective medium of cultural da’wah by integrating artistic aesthetics with Islamic moral messages.

This study aims to analyze the application of Think-Pair-Share (TPS) and Group Investigation (GI) cooperative learning strategies as pedagogical innovations in strengthening Islamic values and student learning independence in Islamic Religious Education (IRE) subjects. This study uses a library research method by examining various relevant scientific sources, including cooperative learning theory, the concept of independent learning, and Islamic educational values. The results of the study show that the integration of TPS and GI strategies can create an active, participatory, collaborative, and reflective learning process. Through paired discussions and investigative group work, students are trained to think critically, be responsible, and be able to work together harmoniously. In addition to improving academic understanding, the application of these two strategies also contributes to instilling Islamic values such as ukhuwah (brotherhood), amanah (trustworthiness), and mutual respect. Thus, this learning innovation is not only oriented towards cognitive aspects, but also towards character building and spirituality of students. The findings of this study are expected to be a reference for PAI teachers in developing effective, contextual, and Islamic character learning strategies.

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

The era of automation has brought profound changes to the educational landscape through the integration of intelligent technologies, artificial intelligence, and digital systems that increasingly shape learning processes. This transformation not only affects the interaction patterns between educators and learners but also shifts foundational educational values and introduces significant ethical challenges. In the context of Islamic education, these changes require a reformulation of relevant educational values to preserve learners’ moral and spiritual integrity. This study aims to analyze Islamic educational values in the age of automation and examine their ethical implications for strengthening character education. Through a comprehensive literature-based approach, the study finds that values such as amanah (trustworthiness), adl (justice), ihsan (excellence), mas’uliyyah (accountability), and mujahadah (perseverance) serve as essential instruments in building learners’ character so they can use technology wisely and responsibly. Furthermore, the study emphasizes that automation demands the integration of digital literacy and Islamic moral literacy to prevent dehumanization, digital plagiarism, technology dependence, and the decline of spiritual awareness. The findings indicate that character education grounded in Islamic values provides a strong ethical framework for addressing emerging moral risks in the digital era. Therefore, curriculum reconstruction, strengthening the role of educators as “digital murrabbi,” and the proportional use of technology aligned with maqāṣid al-syarī‘ah are required. This research contributes by offering a comprehensive Islamic ethical perspective as a foundational framework for the development of character education amid the rapid and inevitable acceleration of automation.

The Molodhen tradition is one of the ways to celebrate the birth of Prophet Muhammad SAW, which is still preserved by the Madurese community to this day. This tradition is not only rich in religious meaning but also contains several crucial Islamic educational values for shaping the character of the community. This study aims to examine the Islamic educational values found in the Molodhen tradition, including values of cooperation, empathy and social care, creativity and aesthetics, as well as educational values. The results of the analysis show that the value of cooperation is evident in the community's togetherness during event preparations, the values of empathy and social care appear through the habit of helping each other and sharing sustenance, the values of creativity and aesthetics can be seen from the beauty of decorations and showcased art, and the educational value is reflected in instilling religious attitudes, a sense of responsibility, and togetherness among the younger generation.  Thus, the Molodhen tradition plays a significant role as a tool for social and spiritual learning that reinforces Islamic values in the life of the Madurese community.

This study aims to explore the values ​​of early Islamic education reflected in the local religious study tradition and its relevance as an alternative educational model in the contemporary era. Early Islamic education has become a primary foundation for the formation of Muslim civilization and character, emphasizing the balance between knowledge, faith, and morals. The local religious study tradition in Indonesia is a legacy of classical Islamic education that maintains spiritual, moral, and social values ​​in community-based learning practices. This study uses a descriptive qualitative approach with a (library research) method that focuses on exploring the concepts, values, and relevance of early Islamic education as reflected in the local religious study tradition. Primary data were obtained from classical Islamic literature such as traditional books, works of previous scholars, and historical sources related to the early Islamic education system. Meanwhile, secondary data include research results, scientific journals, academic books, and contemporary writings relevant to the theme of local religious study and modern Islamic education. The results show that local religious study contains authentic Islamic values ​​such as sincerity, exemplary behavior, togetherness, and respect for knowledge. These values ​​not only reflect the spirit of classical Islamic education but are also relevant for application in contemporary education systems that tend to be rational and individualistic. The local religious study tradition has the potential to become a holistic alternative educational model because it integrates cognitive, affective, and spiritual aspects within a single learning process. Therefore, revitalizing early Islamic educational values ​​through the local religious study tradition can be a solution for shaping students' religious and social character amidst the challenges of modernization and globalization.

This study explores the epistemological foundation of Islamic education in the context of the Merdeka Curriculum implementation in Indonesia. The research aims to analyze how Islamic epistemology—which integrates revelation, reason, and experience—can be harmonized with the principles of independent learning that emphasize flexibility, contextual understanding, and character development. Using a qualitative descriptive approach, this study collects data through literature review and content analysis of relevant academic works and policy documents. The findings show that the integration of Islamic epistemology provides a philosophical framework that strengthens the spiritual and moral dimensions of education while maintaining academic autonomy. The implications highlight the importance of teachers’ capacity, curriculum adaptation, and policy support to ensure that the Merdeka Curriculum remains grounded in Islamic educational values. This study contributes to the discourse on contemporary Islamic education by proposing an integrative model that aligns faith-based knowledge with modern educational paradigms.  

The phenomenon of bullying that occurs in the pesantren environment is not only a social problem, but also reflects a crisis in the internalization of Islamic educational values. This study aims to examine the dynamics of bullying in Islamic boarding schools from a psychosocial perspective and Islamic educational values. With a literature study approach and qualitative content analysis, this study explores various theories, empirical findings, and expert views obtained from relevant journals, books, and scientific works. The results of the study show that the practice of bullying in pesantren often stems from power relations that are institutionalized through the hierarchy structure of seniority, as well as weak supervision of the process of internalizing Islamic values among students. The values of Islamic ukhuwah, justice, and compassion that should be the spirit of Islamic education are often eroded by a culture of silence, neglect, or even the wrong perception that bullying is part of discipline. In fact, the concept of Islamic education not only emphasizes the mastery of the knowledge of tools (tsaqafah), but also the formation of intellect ('aqliyah), soul (nafsiyah), and Islamic personality (syakhsiyah Islamiyah) based on a strong aqidah. Bullying prevention requires deeper Islamic character education, strengthening social control, and psychosocial approaches to maintain mental and spiritual balance of students. The implications of this study emphasize the importance of a holistic and civilized pesantren management strategy, by fostering an anti-bullying culture, creating a safe, harmonious, and harmonious learning environment that is in line with the main goals of Islamic education. Thus, pesantren are expected to be able to form students who are not only intellectually intelligent, but also have noble morals, high social spirit, empathy, and have a strong Islamic personality and full of integrity.

This study aims to analyze the values ​​of Islamic education contained in the book Pribadi Hebat by Buya Hamka. A qualitative approach is used in this study, with a content analysis method on data in the form of reflective and argumentative narratives that are relevant to the book. The results of the analysis show that this book contains various values ​​of Islamic education which are divided into three categories. First, the values ​​of faith education, in the book Pribadi Hebat by Buya Hamka, several values ​​of faith education are found, namely the teachings of faith as the foundation of the person and piety as the perfection of faith. Second, the values ​​of worship education, the values ​​of worship education in the book Pribadi Hebat are divided into 2, namely mahdah worship and ghairumahdah worship. The values ​​of mahdah worship education in the book Pribadi Hebat are the importance of maintaining cleanliness with ablution and prayer as the main source of personal strength, while the values ​​of ghairumahdah education in the book Pribadi Hebat are teachings about all work that is based on the intention of seeking Allah's pleasure is worship. The three values ​​of moral education, in the book Pribadi Hebat by Buya Hamka, several values ​​of moral education are found, including the importance of morals, empathy, courage, admitting one's shortcomings, self-confidence, reprehensible attitudes, willingness, responsibility, and patience as personal capital that will never run out.

Panjang Mulud tradition is one form of local wisdom that has developed in society as part of the celebration of the birth of Prophet Muhammad (Maulid Nabi Muhammad SAW). This study aims to describe the meaning, symbolism, and the cultural and religious values embedded in the tradition. Using a descriptive qualitative approach, data were collected through observation, interviews, and literature studies on the implementation of Panjang Mulud in various regions, particularly in Java. The results show that Panjang Mulud is not merely a ceremonial celebration, but also a form of reverence for the Prophet Muhammad and a manifestation of social solidarity and the preservation of local culture. This tradition is rich in spiritual, social, and educational values that help strengthen the religious and cultural identity of the community. Therefore, Panjang Mulud is an important part of cultural heritage that deserves to be preserved amid the currents of modernization and globalization.

The values of Islamic education are the development of the human mind and the arrangement of behavior and emotions based on Islamic teachings. Thus, Islamic education's values will provide humans with happiness, welfare and human safety both in this world and in the afterlife. According to the Islam viewpoint, everyone must prepare themselves as well as possible to build a relationship based on love and noble values. Physical, mental, and economic preparedness is required; in this situation, in terms of the educational features inherent in Islamic teachings, the objective is to build a secure, pleasant, and tranquil home environment.

Islamic education is not only aimed at transferring knowledge, but also at forming a complete human being through the development of spiritual, intellectual, and moral aspects. Surah Al-Fatihah as the opening of the Qur'an contains educational values ​​that are very relevant to be used as a foundation in forming human awareness of Allah in the educational process. This article examines the concept of Islamic education through three main terms, namely at-tarbiyah, at-ta'lim, and at-ta'dib, and identifies educational values ​​in Surah Al-Fatihah such as the values ​​of faith, worship, sharia, and stories as instruments of character formation. In addition, the discussion focuses on the role of Surah Al-Fatihah in building the spiritual awareness of students and strengthening the vertical relationship with Allah SWT. The results of the study show that Surah Al-Fatihah is not only a ritual reading, but also an integrative and applicable framework of values ​​in Islamic education. By making this Surah the foundation of learning, the educational process can be directed to produce perfect human beings who are not only intellectually intelligent, but also spiritually strong and have noble morals.

This study explores the integration of Prophet Muhammad's leadership values within Islamic educational institutions, focusing on the challenges and opportunities in the digital age. The primary objective is to analyze how Islamic leadership principles can align with digital advancements while upholding core Islamic values. Using a qualitative approach through document and thematic analysis, this research identifies key challenges, including digital disparities, limited access to technology, and tensions between technological culture and traditional Islamic values. Key strategies are proposed, such as technology-based Islamic leadership training and collaborative efforts to develop digital infrastructure, along with the use of social media as a platform for disseminating Islamic educational values. The findings provide insights into how Islamic educational leadership can adapt in the digital era and suggest future research directions on the role of specific technologies in the application of Islamic leadership.

This research aims to analyze and document the barikan tradition in Kebonadem Village as a form of preserving local wisdom which has social, spiritual and educational values. The problem faced is the decreasing interest of the younger generation in preserving this tradition amidst the strong current of modernization. This raises concerns that this tradition, which has been passed down from generation to generation, will be eroded by more popular foreign culture. The urgency of this research lies in the importance of understanding and maintaining the values contained in the Barikan tradition so that it remains relevant and can be passed on to future generations. The research results show that the Barikan tradition not only functions as an annual ritual, but also as a tool to strengthen social ties and deepen people's faith, especially in teaching children the values of togetherness, mutual help and respect for tradition. This tradition, despite facing the challenges of modernization, remains an integral part of the life of the people of Kebonadem Village, connecting the past, present and future, and enriching local cultural identity.  

Education is closely related to knowledge and science. Therefore, it is important to understand education from the concept of knowledge. In that context, in order to understand the concept of education in Islam, we must examine the verses of the Qur’an which talk about knowledge and knowledge. The aim of this research is to reveal the educational values contained in verses related to science based on verse interpretations. The method of writing this article is to collect verses from the Qur’an thematically on certain topics and arrange them based on the period of revelation. The results of this research show that science is a process that is carried out using methods and produces new knowledge that is systematic and structured and used as direction for humans. There are three laws regarding studying various types of science: obligatory, sunnah and haram. The application of science can be practiced as early as possible in formal education in harmony with the verses of the Qur’an.

Zakat isdesigned by Allah SWT for the purpose of human benefit as an individual, social welfare and welfare of the wider environment. In the zakat other than a ritual dimensions there are also positive values that will be internalized to individuals who do, people who accept and wider social environment. Muzakki will obtain these educational values if they meet several conditions. First, he performs zakat based on faith and sincerity. Second, carry out zakat according to the guidance, that is to fulfiiI the requirement, to get along and to do the things that are desirable. Third, to live the meaning behind the worship performed. Fourth, dig maqashid al shari'ah from worship to be executed.