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The rapid advancement of digital technology has significantly influenced various aspects of children's and adolescents' lives, particularly emotional development and social interaction. Excessive and uncontrolled use of digital media may negatively affect emotional regulation, communication skills, and interpersonal relationships. Therefore, educational institutions play an important role in helping students develop positive character and social behavior. Islamic Religious Education (IRE) is expected to contribute to character formation by instilling moral values, strengthening self-control, and encouraging healthy social interactions. This study aimed to analyze the effectiveness of Islamic Religious Education learning on the emotional development and social interaction of late childhood students in the digitalization era. A quantitative study with a cross-sectional design was conducted among 40 students at MIS As-Syafi'iyah 10 Bogor in 2026. Data were collected using structured questionnaires and analyzed using the Chi-square test. The findings revealed that 32 respondents (80%) demonstrated a good level of Islamic Religious Education learning. In addition, 23 respondents (57.5%) showed good emotional development, while 28 respondents (70%) demonstrated good social interaction. Statistical analysis showed a p-value of 0.001 (<0.05), indicating a significant effectiveness of Islamic Religious Education learning on students' emotional development and social interaction. These findings suggest that Islamic Religious Education contributes positively to fostering emotional maturity and improving social relationships among students in the digital era.

This study aims to describe the implementation of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah at TPQ Fattuhul Qulub, Doyo Baru District. The background of this research is based on the importance of Islamic religious education in shaping children’s character and morals from an early age amid the decline in the morality of the younger generation. TPQ, as a non-formal educational institution, has an important role in instilling Islamic values through learning the Qur’an, aqidah, and morals. However, in its implementation, several obstacles are still found, such as the low understanding of students regarding religious values, varying abilities in reading the Qur’an, and the lack of support from family and community environments.This study employed a descriptive qualitative approach. Data were collected through observation, interviews, and documentation at TPQ Fattuhul Qulub, Doyo Baru District. The focus of the research includes the planning, implementation, and evaluation processes of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah.The results of the study indicate that the instillation of Islamic Religious Education values has been carried out through structured stages of planning, implementation, and evaluation. The learning process was conducted using the methods of Iqra’, tahsin, tahfidz, talaqqi, lectures, role modeling, habituation, and exemplary stories. In the Qur’anic aspect, students were guided to read the Qur’an according to tajwid rules and memorize short surahs, while in the Aqidah aspect, students were taught the pillars of faith, the attributes of Allah and His Messenger, and the formation of Islamic morals. The evaluation results showed improvements in Qur’anic reading skills, memorization, understanding of aqidah, and changes in students’ religious behavior, such as becoming more disciplined, polite, and diligent in worship. This success was supported by the exemplary behavior of the teachers and the involvement of parents in the learning process.

This research is motivated by the increasingly complex life of global society, characterized by the intensity of intercultural and interreligious encounters and diverse value systems. These interactions often give rise to conflict, intolerance, and moral crises in social life. Hans Küng's idea of ​​global ethics offers an ethical framework that emphasizes the importance of universal moral values ​​as the basis for peaceful coexistence. This research aims to examine Hans Küng's thoughts on global ethics and examine their relevance for the development of Catholic Religious Education. The method used a qualitative descriptive approach through literature study. Data were obtained from Hans Küng's main works and various scientific literature discussing global ethics, interreligious dialogue, and religious education as secondary sources. Data analysis was carried out through descriptive-analytical stages of data reduction, presentation, and interpretation. The results of the study indicate that the concept of global ethics emphasizes universal moral principles such as respect for human dignity, justice, solidarity, honesty, and shared responsibility. These values ​​encourage constructive interreligious dialogue and cross-cultural cooperation in a pluralistic society. Integrating global ethical principles into Catholic Religious Education helps shape individuals who are moral, tolerant, and open to diversity, moving beyond doctrine toward dialogue and social peace.

The phenomenon of pseudoexpertise on social media, namely the tendency to feel knowledgeable without adequate scientific grounding due to exposure to unrestricted information, has become a serious challenge for Islamic religious education. This study employs a phenomenological method through in-depth interviews with two Master's students of Islamic Education (PAI) at UIN Syarif Hidayatullah Jakarta, who come from different social backgrounds teaching at Islamic boarding schools in rural Bogor and urban South Jakarta to obtain diverse perspectives on how social context influences the emergence of pseudoexpertise. The selection of master's-level informants is based on their academic qualifications and teaching experience, which are considered capable of providing representative insights. Secondary sources include scientific articles and relevant literature. The findings indicate that globalization and pseudoexpertise constitute obstacles that are difficult for religious teachers to control, as students acquire much of their religious knowledge from outside the school without verification. Therefore, contextual Islamic Education (PAI) learning and teachers who serve as knowledge validators through healthy communication are required, enabling students to filter information and develop more mature religious literacy.

The development of the Industrial Revolution 4.0 to the Society 5.0 era presents new challenges for education, including Islamic Religious Education (PAI). PAI is required not only to transfer religious knowledge but also to shape character, morality, and 21st-century competencies. This study aims to examine the philosophical foundations, characteristics, and application of PAI learning models to ensure their relevance in modern education. The research employed a qualitative approach with a library research design, involving the exploration of primary and secondary literature, critical reading, systematic note-taking, and content analysis validated through triangulation of classical and contemporary sources. The findings indicate that PAI learning models are conceptual, theoretical, systematic, and rooted in religious, philosophical, psychological, and sociological foundations. Four main models behavioristic, information processing, social, and humanistic each have strengths and limitations, yet their integration is relevant to forming insan kamil, a holistic human being balanced in cognitive, affective, psychomotor, spiritual, and social aspects. Therefore, developing PAI learning models based on Islamic philosophy and adaptive to technological advancements is a strategic necessity to face global challenges.

This study aims to describe in depth the teacher's strategy in shaping children's behavior according to religious and moral values ​​in Group B at TK Negeri 01 Al-Icmi, PaguyamanPantai District, Boalemo Regency. The study used a qualitative research method. The subjects of this study were twelve children in Group B and one teacher of Group B at TK Negeri 01 Al-Icmi, PaguyamanPantai District, Boalemo Regency. Data were collected through interviews and documentation. Data analysis was carried out by data editing, data presentation, and conclusions. The results of the study indicate that the implementation of the strategy has been carried out optimally. Teachers act as good role models through positive behaviors demonstrated every day, such as getting children into the habit of washing their hands before eating, praying together, and maintaining politeness and mutual respect. These habits are not only imitated by students, but also become part of the school routine that supports the development of children's religious and moral values. In addition, the teacher's behavior formation strategy uses several methods, including storytelling, singing, habituation, and role models that are adapted to the characteristics of early childhood development. This method is applied both in daily routine activities and special programs aimed at strengthening children's understanding of religious and moral values.

This paper discusses the role of education in shaping students' ability to recognize and appreciate religious diversity within Indonesia's pluralistic society. Indonesia, as a pluralistic nation, boasts a diversity of ethnicities, cultures, and religions, which demands the instilling of tolerance from an early age, particularly through educational institutions. Students are understood as individuals developing intellectually, morally, socially, and spiritually, requiring systematic guidance to understand differences as a gift from God. Recognizing and appreciating religious diversity is not merely about passive tolerance but also encompasses the ability to respect others' beliefs, engage in dialogue, and coexist peacefully without losing one's faith identity. Through education, particularly Christian Religious Education and Pancasila Education, values ​​of tolerance can be instilled through curriculum integration, teacher role models, an inclusive school environment, and practices such as opportunities to worship according to one's religion, interfaith cooperation, and social activities. Teachers play a strategic role as facilitators and role models in fostering empathy and appreciation for differences. Various strategies such as integrating multicultural values, providing worship spaces, strengthening cooperation, and cultivating mutual respect have proven effective in developing tolerant character in students. Research results indicate that education that emphasizes the value of tolerance aligns with the spirit of Pancasila and the teachings of Christ's love in the Bible. Therefore, developing students who value religious diversity is a long-term investment in creating a peaceful, just, and civilized society. Education that prioritizes inclusivity provides a crucial foundation for a generation capable of becoming agents of peace amidst the nation's diversity.

The development of social media as a space for disseminating information has presented opportunities as well as challenges in religious learning for students. TikTok, as a digital platform that is popular among the younger generation, provides a variety of Islamic content with the theme of fiqh and morals that have the potential to affect users' religious understanding. This study aims to analyze the influence of Islamic content on TikTok with the theme of fiqh and morals on the religious knowledge of students of the PAI Study Program UIN Palopo. The research method used a quantitative approach with multiple linear regression analysis of 268 respondents selected through random sampling techniques. The results of the study show that the content of fiqh has a positive and significant effect on students' religious knowledge, so that content that contains explanations of the laws of worship can improve religious understanding. Moral content has also proven to be significant, especially because of the presentation of moral values that are simple and relevant to student life. Simultaneously, the two variables contributed 61.3% to the increase in religious knowledge. These findings confirm that TikTok plays a role as an effective informal learning medium, although the limitations of the duration of the content make the understanding formed not always deep. This research implies the need to strengthen digital literacy and students' critical attitudes in filtering religious content so that the understanding obtained is more comprehensive and accurate.

Transformasi pendidikan pada era Society 5.0 menuntut pembelajaran yang inovatif, termasuk pada Pendidikan Agama Islam (PAI), sehingga diperlukan model yang mampu mengintegrasikan nilai-nilai keagamaan ke dalam pembelajaran berbasis digital tanpa mengurangi esensi spiritualitas. Penelitian ini bertujuan untuk menganalisis bentuk dan efektivitas integrasi nilai keagamaan dalam pembelajaran PAI digital sebagai upaya menanamkan karakter Islami pada peserta didik di tengah perkembangan teknologi. Penelitian menggunakan metode kualitatif berbasis studi literatur dengan menelaah berbagai publikasi ilmiah yang relevan dalam sepuluh tahun terakhir. Hasil penelitian menunjukkan bahwa integrasi nilai-nilai keagamaan dapat diwujudkan melalui kebiasaan digital keagamaan, cerita moral digital, lab e-fiqh , simulasi ibadah berbasis VR, serta pembelajaran reflektif mengenai etika digital. Temuan tersebut menunjukkan bahwa pembelajaran PAI digital tidak hanya meningkatkan partisipasi dan minat belajar, tetapi juga berkontribusi pada pembentukan kesadaran spiritual dan perilaku etis peserta didik. Implikasi penelitian menegaskan bahwa pemanfaatan teknologi yang terencana dan berorientasi karakter dapat memperkuat internalisasi nilai-nilai keagamaan, sehingga guru perlu menguasai kompetensi pedagogi keagamaan berbasis teknologi untuk mewujudkan pembelajaran PAI yang berkualitas.

Learning design is a fundamental component in the educational process, as it serves as a foundation for teachers in planning, implementing, and evaluating learning activities systematically and purposefully. In the context of Islamic Religious Education (PAI), learning design has a broader role, not only focusing on the delivery of religious knowledge, but also encompassing the formation of character, morals, and strengthening Islamic values ​​in students. This paper discusses the general concept and function of learning design in PAI through theoretical studies from various literature and expert views. The results of the discussion indicate that PAI learning design must be prepared comprehensively by considering the components of objectives, materials, methods, media, and evaluation that are aligned with Islamic values. In addition, learning design serves as a practical guideline for teachers to create effective, efficient, innovative learning that is able to respond to the challenges of modern developments. Good learning design also contributes to increased learning motivation, optimal achievement of competencies, and the formation of students who are faithful, pious, and have good morals. Thus, understanding the concept and function of learning design is crucial for educators in their efforts to improve the quality of PAI learning as a whole.

This comparative study analyzes the models of character education by comparing the implementation of Social and Emotional Learning (SEL) in Finland and the Akhlak (Moral) Curriculum within Islamic Religious Education (PAI) in Indonesia. Modern education demands not only cognitive intelligence but also emotional and moral maturity, highlighted by rising issues like bullying and mental health problems in adolescents. Finland's success is attributed to the strong integration of SEL, a psychological method focusing on five core competencies (self-awareness, self-management, social awareness, relationship skills, and responsible decision-making) that fosters a positive school climate. In contrast, Indonesia's PAI Akhlak Curriculum aims to form character rooted in theological-spiritual values (piety and obedience). Using a descriptive qualitative comparative method through literature review and content analysis, the study found that despite sharing the core objective of cultivating moral character , their foundations differ: SEL is secular-humanistic for well-being, while Akhlak is theological-spiritual. Furthermore, Finland's system employs a low-pressure, integrated, formative evaluation, supported by teacher autonomy, while Indonesia's PAI implementation faces challenges from a dominant focus on quantitative cognitive assessment. The study recommends that PAI adopt the structured SEL framework as a methodological bridge to translate Akhlak values into concrete student behavior and promote active, affect-focused learning.

This study aims to describe the religious habituation strategies implemented at PAUD Adz-Dzikra in developing religious and moral values among children aged 5–6 years, as well as to analyze the behavioral changes resulting from these practices. Using a descriptive qualitative approach, the research involved 50 children and 4 teachers. Data were collected through observation, interviews, and documentation, and were analyzed using data reduction, data display, and conclusion drawing. The findings indicate that the habituation activities—such as Iqra reading practice, short surah memorization, Dhuha prayer, and the Friday Cleaning program—significantly contributed to the development of children’s religious and moral values. Children not only recognized basic religious teachings but were also able to apply them in real actions, including reading hijaiyah letters, performing simple worship, demonstrating politeness, honesty, helpfulness, and maintaining personal and environmental cleanliness. The religious habituation strategies applied at PAUD Adz-Dzikra proved effective in internalizing religious and moral values in accordance with the indicators of the Early Childhood Development Achievement Standards (STPPA) stated in the Ministry of Education and Culture Regulation No. 137 of 2014. This study confirms that consistent habituation is a fundamental approach to developing religious character in early childhood.

This study aims to examine in-depth the cultural, social, and religious values ​​embodied in the traditional Jaipong dance and their relevance to cultural development in Islamic Religious Education (PAI). The approach used was a qualitative study based on literature review with an ethnopedagogical perspective, which views local culture as a source of learning. The results indicate that Jaipong Dance not only possesses aesthetic elements as part of artistic expression, but also contains moral, social, and spiritual values ​​that reflect the character of the Sundanese people. These values ​​include discipline, creativity, cooperation, courtesy, self-confidence, and a spirit of togetherness and nationalism. All of these values ​​align with the principles of Islamic education, which emphasize noble morals, respect for culture, and the development of student character. Therefore, the integration of local arts and culture, such as Jaipong, into Islamic Religious Education (PAI) learning, can enrich educational methods, provide contextual learning, and foster students' love for Islamic values ​​that are more humanistic, inclusive, and applicable in everyday life.

The moral crisis and low religious understanding among the younger generation pose serious challenges in shaping students' character in accordance with Islamic teachings. This phenomenon is increasingly exacerbated by the rapid flow of globalization and technological developments that are not always in line with the principles of Islamic law. In this context, the existence of Madrasah Diniyah (Islamic Madrasah) is a strategic solution to equip students with a deep understanding of religion while simultaneously forming a strong Islamic personality (syakhsiyah Islamiyyah). This study aims to determine the role of Madrasah Diniyah in improving mastery of Islamic religious knowledge and shaping Islamic character in students. The study used a descriptive qualitative approach with the aim of systematically describing the learning process and its impact on student development. Data were collected through observation, in-depth interviews with teachers and students, and analysis of learning documents. The results show that Madrasah Diniyah plays a significant role in improving mastery of Islamic religious knowledge through structured learning that includes the Qur'an, aqidah, fiqh, and morals. This material not only broadens students' religious knowledge but also instills the values of faith, worship, and noble morals that serve as the foundation for daily behavior. This success is supported by teachers who possess strong scientific and pedagogical competence, varied learning methods, and harmonious relationships between teachers, students, and parents. Furthermore, a conducive madrasah environment helps strengthen the internalization of Islamic values. Thus, Madrasah Diniyah serves as a vital partner in the Islamic education system, particularly in instilling an Islamic personality from an early age, thus fortifying the younger generation against the negative influences of globalization and shaping a generation of faith, knowledge, and noble morals.

Education serves as an institutional mechanism that can accelerate the development of a nation's character. Factors influencing the decline of the Indonesian nation are the result of mental and moral decline, which occurs in both the older and younger generations, including within the government and among the wider community. These factors have resulted in the Indonesian nation experiencing setbacks in various positions in the world. To overcome this problem, the Indonesian nation needs to develop and build a life by instilling positive values ​​​​to develop good character and be able to compete with other countries in the era of globalization. Character education offers a great opportunity to implement the process of fostering and developing human beings, with education based on noble morals, namely Islamic education that integrates faith, sharia, and morals in a learning system that is based on Islamic morals and influences self-improvement. One of the advantages of Al-Islam for humanity is the creation of a comprehensive and consistent method for developing mentality, producing generations, building society and culture, and upholding the principles of glory and civilization. Child educators must continue to seek more effective methods, seeking informative educational rules in preparing children mentally and morally, scientifically, spiritually, and socially, so that children can reach perfect maturity.

Christian Religious Education (PAK) plays a strategic role in instilling foundational faith and moral values in children from an early age. Through the VAK learning style ( Visual, Auditory, and Kinesthetic). In the context of modern education, PAK functions not only as a medium for delivering biblical teachings but also as a framework for character formation that aligns with children’s developmental needs. This study aims to analyze the role of PAK as a means of shaping faith and moral values, as well as to describe how PAK learning practices strengthen children’s spiritual growth through modeling, habituation, and learning interactions relevant to their daily lives. This qualitative research employs a descriptive approach, with data collected through literature studies, limited observations, and reflections on field experiences. The findings indicate that contextually designed PAK learning significantly influences children’s ways of thinking, behaving, and acting. The integration of school, family, and church further reinforces the impact of PAK as a spiritual foundation and moral guide in everyday life. This study emphasizes that PAK is not merely the transmission of religious content but a process of value internalization that directs children toward a life of faith, strong character, and responsibility.

The phenomenon of poor emotional management among students, such as irritability, low empathy, and lack of cooperation skills, poses a challenge in Islamic Religious Education (PAI) learning. This study aims to examine the dimensions of students’ emotional intelligence in the context of PAI learning based on the theories of Daniel Goleman and Salovey-Mayer. Using a literature review approach and qualitative content analysis, this research explores various theories, empirical research findings, and expert opinions derived from relevant journals, books, and scholarly works. The results indicate that emotional intelligence plays a crucial role in the success of PAI learning, particularly in shaping students’ character, Islamic morals, and social skills. Goleman’s theory, which emphasizes five main dimensions self-awareness, self-regulation, motivation, empathy, and social skills can be integrated with the Salovey-Mayer model, which outlines the abilities of perceiving, understanding, and managing emotions cognitively. These dimensions can be synergistically implemented in the PAI learning process to achieve holistic Islamic education goals. In this context, PAI learning is not only oriented toward the transfer of religious knowledge but also toward the formation of an Islamic personality through the integration of emotional management with Islamic values. Teachers, as uswah hasanah (exemplary role models), play a vital role in demonstrating emotional management aligned with Islamic teachings, guiding students through the habituation of Islamic behavior, and providing direction that encourages discipline in worship. A comprehensive understanding of Islam, combined with emotional management skills, shapes students who are not only intellectually intelligent but also emotionally and spiritually mature.

This study examines methods of religious and moral development for early childhood at Witri 1 Kindergarten in Bengkulu City. The main objective of this study is to understand how teachers instill religious and moral values through learning activities that are integrated with children's daily lives. This study uses a qualitative descriptive approach with observation, interview, and documentation techniques. The results show that religious values are developed through the habit of praying, greeting others, and simple worship practices appropriate to the children's stage of development. Meanwhile, moral values are developed through the habit of polite behavior, honesty, cooperation, and responsibility in learning and playing activities. Teachers act as role models by setting positive examples and utilizing storytelling, singing, and educational games to reinforce children's understanding. The study concludes that habituation, role modeling, and contextual activities are effective strategies in shaping the religious and moral development of early childhood. The conducive learning environment at TKWitri 1 supports the development of religious and moral character in children from an early age.

The low level of students’ understanding of Islamic practices and values in daily life remains a significant challenge in the teaching of Islamic Religious Education (IRE) at the elementary school level. The teaching of IRE on the topic “Hajj and Qurban” in Grade V at SDN Bangbayang, Cisolok District, plays a strategic role in shaping Islamic character and instilling noble moral values in students. This study aims to critically examine the learning objectives, teaching materials, instructional methods, evaluation system, references, and teaching resources used in the learning process. The research employed a qualitative approach with data collected through classroom observation, interviews with teachers and students, and an analysis of instructional documents. The findings reveal that, in general, the teaching of IRE in Grade V has been implemented in accordance with the objectives and curriculum standards. Teachers have designed teaching modules based on the basic competencies and learning goals outlined in the curriculum. However, several aspects still require further development. Among these are the limited relevance of the learning materials to students’ everyday experiences, the lack of integration of technology-based media, and an evaluation process that places greater emphasis on cognitive aspects while paying less attention to affective and psychomotor domains. This situation indicates that while the learning process is carried out in line with procedural standards, students’ comprehension of Islamic values in practical and contextual terms remains insufficient. Therefore, strengthening the understanding of Islamic teachings in real-life contexts is essential so that students not only acquire theoretical knowledge but are also able to internalize and practice Islamic values in their daily lives. The teaching module currently used is adequate, yet further development is needed to make learning more practical, contextual, and impactful in fostering a strong Islamic character among students.

Happiness is the ultimate goal of every human aspiration. To achieve it to the fullest, humans strive to utilize all their potential. However, in practice, conflicts often arise between personal interests and the interests of others. The desire to realize all dreams becomes problematic when carried out without regard for moral values, especially in a household life built through the sacred bond of marriage. Many married couples fail to create domestic happiness due to uncontrolled ambition. This ambition, when not balanced with ethics and morals, has the potential to cause domestic conflict that results in the neglect of children's education in the family. A current widespread phenomenon shows that married couples spend more time outside the home for work reasons. This opens up opportunities for promiscuity in public spaces and reduces attention to family. If this phenomenon continues, serious problems in the family will become increasingly apparent. The rights and obligations of husband and wife are neglected, affection for children is diminished, and ultimately children feel more comfortable seeking environments outside the home. This condition becomes the entry point for negative speculation from society about married couples who are considered negligent in their household obligations. This research is expected to provide a significant contribution to understanding how families should function optimally. By placing religion as a foundation and making ethics and morals the foundation of social interactions, families can return to their true nature as the birthplace of quality generations with character, ethics, and spiritual values.