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Penelitian ini dilatarbelakangi oleh kesenjangan minat belajar yang melekat di kalangan mahasiswa. Penelitian ini bertujuan untuk membandingkan minat belajar pada mahasiswa STAI Sebelas April mengacu pada tiga tipe gaya belajar, yaitu auditory, visual dan kinestetik berdasar gender. Penelitian ini menerapkan pendekatan kuantitatif dengan metode komparasional menggunakan analisis data statistik melalui uji Two Way Anova dengan General Linear Model. Hasil penelitian ini mengungkap temuan yaitu: Terdapat pengaruh gaya belajar auditory, visual dan kinestetik terhadap minat belajar mahasiswa (p = < 0.001); Namun tidak terdapat pengaruh gender terhadap minat belajar (p = 0.610); Dan tidak terdapat interaksi gaya belajar dengan gender dalam membangun minat belajar mahasiswa (p = 0.704 > 0.05). Penelitian ini berimplikasi bahwa keragaman gaya belajar mahasiswa terkait erat dalam memupuk minat belajarnya. Penelitian merekomendasikan agar dosen mengakomodir semua keragaman gaya belajar di dalam proses perkuliahan.

Surau is the oldest traditional Islamic educational institution in Minangkabau and played an important role in the development of Islamic education in Indonesia before the twentieth century. This study is motivated by the modern shift in understanding the function of surau, which is often viewed merely as a place of worship, whereas historically it possessed broader educational, social, and cultural functions. The research aims to analyze the origins and transformation of surau, identify the roles of influential figures in its development, and examine its social functions within Minangkabau society. This study employs a qualitative approach using the historical research method through library research based on various primary and secondary sources. Data analysis was conducted through the stages of heuristics, source criticism, interpretation, and historiography to produce a systematic and factual historical account. The findings reveal that surau transformed from a Hindu-Buddhist ritual center into an Islamic educational institution that functioned as a center for religious instruction, character building, intellectual development, and social integration. Figures such as Syekh Burhanuddin Ulakan, Tuanku Nan Tuo, and Syekh Muhammad Djamil Djambek made significant contributions to the reform and development of the surau educational system. In addition, surau also served as a center for community deliberation, a residence for young men, and a space for moral and cultural development. The study implies that surau became an important foundation in shaping the Islamic educational system in the Nusantara by harmoniously integrating religious values, local culture, and social life.

This article reviews the history and transformation of madrasah management in Indonesia. Emerging in the early twentieth century, madrasahs developed as educational institutions that combined the traditional values of Islamic boarding schools (pesantren) with the organizational structure of modern schools. This study employs a literature review method to examine the evolution of madrasah governance from the colonial era to the reform era. The findings reveal three major stages in the development of madrasah management. The first stage was the early period, during which madrasahs were independently managed by religious leaders and Islamic organizations with limited government involvement. The second stage was the post-independence integration period, characterized by increasing government intervention in curriculum development, institutional regulation, and legal recognition. The third stage was the modernization era, marked by the issuance of the Joint Decree of the Three Ministers in 1975 and the enactment of the National Education System Law of 2003, which strengthened the position of madrasahs within the national education system and placed them on an equal footing with public schools. These developments encouraged madrasahs to adopt Madrasah-Based Management (MBM) as a strategy to improve educational quality, effectiveness, and competitiveness. Overall, the transformation of madrasah management reflects an adaptive process that enables madrasahs to respond to educational reforms and societal changes while maintaining their distinctive Islamic identity and educational mission.  

This study aims to analyze the history of Islamic education management in Indonesia during the Dutch colonial period, identify colonial policies that restricted Islamic education development, and describe the adaptive and resistant responses of Muslim scholars and educational institutions. The study also aims to explain the roles of pesantren and madrasah as institutions that not only survived but underwent significant transformation due to colonial pressures, and to reveal the historical contribution of colonial-era Islamic education management as a foundation for post-independence Islamic education. Using a qualitative literature review method with sources primarily published between 2021 and 2026, this study finds that colonial pressures through the Teacher Ordinance and Wild Schools Ordinance paradoxically spurred innovations in the form of modern madrasahs integrating religious and general knowledge. Organizations such as Muhammadiyah and Nahdlatul Ulama strengthened this educational transformation, making Islamic education not merely a vehicle for religious learning but an instrument of cultural resistance, national consciousness-building, and evidence of Muslim resilience in facing historical challenges.

Madrasas as formal Islamic educational institutions in Indonesia have undergone a long evolution from traditional systems to modern institutions that are integrated into the national education system. This study aims to examine the role of Islamic education management in the development of madrasah history using a literature research method with an analytical descriptive approach. The results of the study show that the development of madrassas takes place through several historical phases that are mutually sustainable. In the early 20th century, madrassas emerged in response to the limitations of the traditional pesantren system. In the pre-independence period, the discriminatory policies of the Dutch colonial encouraged the birth of modern madrassas that combined religious and general sciences. Post-independence, the establishment of the Ministry of Religion in 1946 strengthened the position of madrassas in the national education system. During the Old Order period, the number of madrassas increased rapidly even though the management was still community-based. Entering the New Order, the Decree of 3 Ministers of 1975 and Law Number 2 of 1989 encouraged the formal integration of madrasas, although they tended to be centralistic. The Reform Era through Law Number 20 of 2003 provided equal recognition to public schools and encouraged decentralization based on School-Based Management. Although the quantitative and legal development of madrasas is significant, the challenges of quality, funding, and relevance in the era of globalization remain a concern so that madrasas are able to produce graduates who excel intellectually and are solid in Islamic values.

Technological developments and globalization have brought changes to the mindsets and behaviors of the younger generation, including a declining interest in history learning and low historical awareness. Islamic Cultural History (ISH) plays a crucial role in shaping historical awareness because it encompasses values ​​of faith, scholarship, tolerance, leadership, and morals relevant to modern life. This study aims to analyze the role of ISH learning in shaping the historical awareness of the younger generation, explain its importance in understanding Islamic historical values, and examine the effective implementation of ISH learning in the modern era. This study used a qualitative method with a library research approach. Data were obtained from books, scientific journals, articles, and various other sources relevant to the research theme. Data were analyzed descriptively and analytically through a process of collection, reduction, interpretation, and drawing conclusions. The results indicate that ISH learning plays a significant role in building the historical awareness of the younger generation by instilling Islamic character values ​​and identity. Historical awareness helps students understand the interconnectedness of the past, present, and future, enabling them to draw lessons from historical events. Implementation of Islamic Education (SKI) learning can be carried out through a contextual approach, active learning methods, the use of digital technology, role models, and experiential learning. Thus, SKI serves not only as a means of transferring knowledge but also as a medium for character and identity formation for the younger generation in the era of globalization.

This study traces the history of the development of Islamic educational organizations in Indonesia from the pre-colonial period to the Reformation era using a descriptive qualitative approach through a literature review. The findings indicate that Islamic education developed gradually, beginning with informal institutions centered around mosques and pesantren, and later responding to colonial pressures with the emergence of organizations such as Muhammadiyah and Nahdlatul Ulama. This development continued through the formal recognition of madrasahs during the independence era, modernization under the New Order regime, and more dynamic institutional transformations during the Reform era. Amid various challenges such as educational dualism, resource constraints, and the threat of extremism, Islamic educational organizations continue to innovate by integrating religious and general knowledge without abandoning their Islamic identity. This study affirms that Islamic educational organizations are the primary foundation for building a character-based national education system.

This study aims to examine the existence of dayah as a traditional Islamic educational institution in Aceh in facing the challenges of modernization, as well as to analyze its history, curriculum, and the dynamics of educational transformation within it. This research employs a qualitative approach through library research by collecting data from various sources such as books, scientific journals, research articles, and documents relevant to the topic. The findings indicate that dayah is one of the oldest Islamic educational institutions in Aceh that developed since the early spread of Islam in the Indonesian archipelago and has played an important role in the dissemination of Islamic teachings, moral development, and the formation of social life within the community. The educational system in dayah focuses on the study of classical Islamic texts (kitab kuning) and Islamic sciences through traditional learning methods such as halaqah, religious book studies, and direct learning with teungku or Islamic scholars. Over time, dayah institutions have undergone various transformations through the integration of general subjects, curriculum reform, and improvements in educational management systems in order to remain relevant to modern societal needs. Modernization presents challenges for dayah, particularly in maintaining a balance between tradition and educational innovation. Nevertheless, dayah continues to preserve its Islamic identity while gradually adapting to contemporary developments. Therefore, dayah not only survives as a traditional educational institution but also develops into an adaptive and relevant Islamic educational institution that continues to play a significant role in shaping character and religious values in Acehnese society.

Learning the History of Islamic Culture plays an important role within Malaysia’s education system. Its purpose is to help students develop a strong identity and love for their nation. In this subject, students are not merely taught facts or knowledge about past events; they are also taught moral values, ethics, and a wholesome Islamic worldview. Integrating this subject into the education curriculum aims to provide children with a comprehensive understanding of the development of Islam, both across the Nusantara region and throughout Southeast Asia as a whole. This way, students gain a broad perspective. Furthermore, this subject is designed to foster a love for knowledge in children and to encourage them to uphold Islamic teachings throughout their lives. Its teaching methods are adapted to the changing times, ensuring that the material taught remains relevant to current needs. Through learning the History of Islamic Culture, it is hoped that children will understand the role and contributions of Muslim communities in Southeast Asia, and grow up to be individuals of good character, useful to society, and able to live in harmony with others in accordance with Islamic teachings.

This study aims to: (1) describe the integration of educational games in Islamic Education (SKI) learning; (2) understand students' learning experiences in learning Islamic cultural history in classes that integrate educational games; (3) examine the impact on the learning outcomes of class VIII students of MTs N 1 Wonosobo Research. This study uses a qualitative approach with a phenomenological research type. The research subjects include SKI subject teachers, madrasa principals, and class VIII students of MTs N 1 Wonosobo Research. Data collection techniques were carried out through in-depth interviews, observation of the learning process, and documentation studies. Data analysis was carried out through the stages of data reduction, data presentation, as well as drawing conclusions and verification. The results of the study indicate that the integration of educational games in Islamic Education (SKI) learning is implemented in a planned and contextual manner as part of the teacher's learning strategy. The use of educational games can increase student learning motivation which is characterized by increased enthusiasm, activeness, focus, and student participation in the learning process. In terms of learning outcomes, the percentage of student learning completion before and after the educational game integration both reached 100%, with a Minimum Completion Criteria (KKM) of 68. However, the average (mean) student learning outcomes increased from 94.28 to 95.17, an increase of ±0.95%. This finding indicates that the integration of educational games not only maintains learning completion but also improves the quality of students' understanding of the Islamic Cultural History material. Thus, the integration of educational games has proven to be an effective learning innovation in improving student motivation and learning outcomes in the subject of Islamic Cultural History.

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

This research aims to develop Zepp Quiz as a creative learning media to enhance students' understanding of Islamic Cultural History at Madrasah Aliyah. The research method used is Research and Development (R&D) with the ADDIE model (Analysis, Design, Development, Implementation, Evaluation). The developed product consists of 10 multiple-choice questions about the Conquest of Mecca with varying difficulty levels, equipped with supporting illustrations, educational feedback, point systems, timers, and leaderboards. Data collection was conducted through quantitative methods using validation questionnaires from media experts and material experts with a Likert scale of 1-5. Data analysis was performed descriptively by calculating average scores and feasibility percentages. The results showed that media expert validation obtained an average score of 4.31 or 86% in the very feasible category, while material expert validation obtained an average score of 4.25 or 85% in the very feasible category. Based on expert validation results, Zepp Quiz learning media is declared very feasible to be used as a creative learning media in Islamic Cultural History learning at Madrasah Aliyah.

This study discusses the development of narratives on Islamic morality and history through interactive audiovisual media as an effort to address the learning needs of the digital generation that demands high engagement, engaging visualizations, and immersive learning experiences. Based on library research methods, this study examines literature on narrative pedagogy, Islamic historiography, and digital learning technology to formulate a narrative model that integrates cognitive, affective, and interactive aspects. The review shows that although audiovisual media and technologies such as AR/VR have been proven to increase student motivation and understanding, studies specifically combining narratives on morality, Islamic history, and interactivity design are still limited. This study proposes a participatory narrative model based on interactive audiovisual through choice-based storytelling, reflective quizzes, and micro-scenarios that can strengthen historical understanding while internalizing moral values. The analysis shows that interactive media serves not only as a means of conveying information but also as a space for moral experience that allows students to build empathy, reflection, and value awareness. This study provides theoretical contributions to the development of narrative pedagogy in Islamic education and provides practical recommendations regarding media design, teacher readiness, and infrastructure support for the implementation of more effective and meaningful digital learning.

Muhammad Abduh was a reformer of the Islamic world in the 19th century who was famous for his efforts to raise the spirit and glory of Muslims. One of his focuses was on the renewal of the Islamic education system. In this article, we will review his biography, fundamental works, history of political struggle, ideas of renewal, methods in the renewal of Islamic education, portraits of his thoughts, and his influence on Islamic education, especially in Indonesia. Muhammad Abduh emphasized the importance of religious education that is balanced with general knowledge, as well as teaching methods that do not only rely on memorization but also on deep understanding. His thoughts developed in the aspects of religion, education, and socio-political society. His influence and relevance in the context of Indonesian Islamic education are prominent especially through organizations such as Muhammadiyah which were inspired by his thoughts. Through his works and ideas, Muhammad Abduh left a significant mark on the renewal of Islamic education.

This study discusses the concept of lifelong education from an Islamic perspective by highlighting the thoughts of Ibn Khaldun as a prominent figure in the history of education. Using a qualitative method based on a literature study, this research examines sources from the Qur’an, Hadith, and related scholarly works to understand the theological and philosophical foundations of lifelong education. The findings indicate that education in Islam is viewed as a continuous process that takes place from birth until the end of life. Ibn Khaldun emphasized the importance of a gradual and systematic learning process, as well as the use of methods that align with learners’ developmental stages. This concept is consistent with the demands of modern education, which emphasize active, creative, and adaptive learning. Furthermore, the study highlights various forms of lifelong education implementation, such as vocational, professional, civic, and cultural education. These findings affirm that lifelong education is an essential necessity in responding to social, technological, and civilizational dynamics, while also constituting an act of worship and a human responsibility as khalifah (stewards) on earth.

This article aims to analyze and compare the education systems in Saudi Arabia and Indonesia through a literature study approach. This study highlights similarities and differences in educational objectives, curriculum structure, education management, and the types and levels of education applied in the two countries. In addition, this article reviews the history of the development of education in Saudi Arabia, especially the central role of Islamic education in shaping national education orientation and policy. The analysis shows that Saudi Arabia has an education system that is heavily influenced by religious values and Islamic law, while Indonesia develops an education system based on Pancasila with a more pluralistic approach. However, both countries face similar challenges, such as improving the quality of teachers, equitable access to education, modernizing the curriculum, and adapting to technological developments and globalization. The findings of this study confirm that despite fundamental differences in educational ideologies and approaches, Saudi Arabia and Indonesia share a common commitment to improving the quality of human resources through strengthening the national education system. This article is expected to serve as a reference for comparative research on education in Muslim-majority countries.

The purpose of this service is to increase the understanding of students at the Darul Falah Islamic Boarding School in Purwokerto regarding civic politics, which is currently experiencing a rather acute erosion, even tho civic politics is an important aspect of nationhood; it guaranties the right to life, the right to equal treatment and recognition before the law, the right to think, the right to express opinions, and the right to assemble. In this case, the method used is socialization based on a participatory approach thru lectures, discussions, and statements of attitude. The results of this service activity show that after the presentation of material on the history of santri and the rights of citizens, enthusiasm arose among the santri of Pondok Santri Darul Falah Purwokerto regarding the inherent rights and obligations of all citizens. Students can actualize civic politics by integrating religious sciences, such as by contextualizing environmental jurisprudence in response to the massive environmental damage occurring thanks to state policies. This service activity encourages the role of santri in the state, which was initially only stigmatized as being limited to the realm of seeking religious knowledge and preaching.

This research discusses the education system in France with a focus on the development and challenges of Islamic religious education in the developed country. The study was conducted through a review of the history, geography, and applicable educational policies, so as to be able to describe how the education system in France integrates cultural aspects and historical values in learning practices. One of the main concerns of this study is efforts to improve teachers' competence in teaching Islamic religious subjects, even though religion is not explicitly taught in the national curriculum. The results of the study show that Muslims in France obtain religious education through private institutions and Islamic organizations that act as an alternative to formal education. The challenges faced include the limitations of teacher training and the negative perception of Islam by the public. These findings confirm that Islamic religious education in France flourished in a limited space, yet still contributed to the needs of Muslim communities. This research is expected to be a reference for other countries that face similar challenges in developing religious education, especially in the context of cultural integration, education policies, and strengthening the capacity of educators.

In this article, we explore the concept and goals of Islamic education from the perspective of Imam Shafi'i, a great scholar and founder of one of the most important schools of Islamic jurisprudence in history. Based on the Quran and Sunnah, his views offer a balanced perspective on the intellectual and spiritual aspects of the educational profession. He believed that education aims not only to increase one's knowledge but also to develop one's character, morality, and devotion to Allah SWT. He emphasized that true knowledge is knowledge that benefits individuals and society and helps them draw closer to the Creator. According to Imam Shafi'i, Islamic education must combine religious and general knowledge in a balanced way, as both complement each other to shape the whole person. He believed that an educated person must possess not only intellectual intelligence but also high moral and spiritual integrity. He emphasized that academic success is measured not only by a student's ability to understand the subject matter but also by how they apply ethical principles, social responsibility, and a sense of community service. Furthermore, Imam Shafi'i emphasized the importance of maintaining a balance between cognitive, emotional, and intellectual abilities during the pursuit of knowledge. He argued that knowledge without morality loses its foundation, while morality without knowledge loses its foundation. This concept presents Islamic teachings holistically, where knowledge, ethics, and spirituality must be integrated.Imam Syafi'i's views remain relevant today. They can serve as a guide in building a character-based Islamic education system capable of adapting to changing times and addressing global challenges. The education he taught, which encompasses values ​​such as honesty, responsibility, and balance between this world and the hereafter, provides a clear path to producing a generation of educated and noble Muslims who will contribute positively to the world and humanity as a whole.

The classical era presented many great figures who made important contributions to the philosophy of education and its management. Among the most influential figures are Plato from Greece, Confucius from China, and Al-Farabi from the Islamic world. The purpose of this study is to describe and analyze the history of educational management in the Classical era: Plato, Confucius, Al-Farabi. Using the Library Research method. The results of the study show that education has been seen from the beginning as an important means in forming a complete human being. Plato, Confucius, and Al-Farabi as great figures from Greece, China, and the Islamic world made fundamental contributions to the concept of education that emphasizes the development of reason, morals, and spirituality. Their thoughts were born from different cultural backgrounds and civilizations, but had the same goal, namely to form people with character, knowledge, and contribute to society and the state. This shows that classical education is not just a transfer of knowledge, but also a means of forming individuals and civilization.