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Humans, as creations of Allah SWT, are entrusted with the mandate to prosper the earth; therefore, divine revelations were sent down, culminating in the Qur’an as the ultimate guide for life. Islam, as a universal religion, emphasizes education as a means to achieve a complete and meaningful life. Islamic education, as defined by scholars such as al-Syaebani, Zakiah Drajat, and Muhaimin, is a process of transforming human behavior in personal, social, and environmental contexts based on Islamic values. This study employs a library research method with a thematic tafsir (maudhu’i) approach to examine the Qur’anic foundations of Islamic education. The findings indicate that verses such as QS. Al-‘Alaq [96]:1–5 highlight the importance of literacy as the starting point of education, QS. Al-Mujadalah [58]:11 affirms the elevated status of the learned, QS. An-Nahl [16]:78 emphasizes human innate potential, QS. Luqman [31]:12–19 stresses character education, and QS. Ali Imran [3]:190–191 underscores the integration of spirituality and intellect. Thus, the Qur’anic foundation provides theological, philosophical, and practical bases for the development of Islamic education aimed at forming insan kamil—individuals who are knowledgeable, faithful, and morally upright. QS. Luqman: 13–19 highlights education based on monotheism and morals, where Luqman advises his children to have faith, do good deeds and be patient. QS. Al-Māidah: 67 emphasizes trust and courage in conveying knowledge, as Allah commanded the Prophet to convey revelation without fear

Islamic Religious Education (PAI) faces serious challenges from the crisis of integrity and trust in the digital era, which is manifested in the weakening of social solidarity (ukhuwah) and the emergence of a toxic social environment due to disinformation and fragility of commitment. This study aims to analyze and formulate an implementation model for the values ​​of Shiddiq (honesty and truth) and Amanah (trustworthiness and responsibility) in PAI, as well as to examine their role in building Ukhuwah and a Positive Social Environment among students. The method used is library research with a qualitative-analytical approach, involving a critical review of relevant scientific literature, journals, and books. The results of the study indicate that the implementation of these two prophetic values ​​must be carried out transformatively through integrated Project Based Learning (PjBL) and Problem Based Learning (PBL) methods, not merely cognitive transfer, but through real practice. The value of Shiddiq plays a central role in building trust and countering hoaxes, while Amanah ensures commitment and social responsibility, which collectively strengthen the bonds of ukhuwah. These findings imply the urgency of developing an Islamic Religious Education (PAI) curriculum that is responsive to digital ethics and strengthens teacher exemplary behavior (uswah hasanah) as a model of integrity. It is recommended that future research conduct empirical tests of the proposed implementation model to strengthen the generalizability of the findings.

The Qur’an and Hadith, as the primary sources of Islamic teachings, provide a comprehensive value framework regarding the ideal character that should be possessed by both educators and learners. Educators are required to demonstrate sincerity, patience, justice, noble character, and to serve as role models (uswah hasanah) for their students. Education is a fundamental pillar in the formation of individual character and personality. This study aims to examine and analyze the concepts of attitudes and personality of educators and learners based on the Qur’an and Hadith. The method employed is a literature review using a qualitative approach through the analysis of relevant Qur’anic verses and Prophetic traditions. The results of the study indicate that learners are individuals who strive to develop their potential through the learning process within educational pathways, both formal and non-formal, at certain levels and types of education. Among the ethics of learners toward educators are sitting politely in front of the teacher, speaking respectfully, not interrupting the teacher while speaking, listening attentively to the teacher’s explanations, asking questions gently and respectfully when something is not understood, attending school regularly, avoiding truancy and lateness without valid reasons, entering the classroom promptly before the teacher arrives, and obeying the teacher’s advice.

This study explores community social activities within the tradition of Wayang Golek performances as a form of living hadith in the city of Bogor. The Wayang Golek tradition reflects the practical implementation of the teachings of the Prophet Muhammad SAW in the daily lives of the Sundanese community. Using a qualitative approach, the study involved participant observation and in-depth interviews with puppeteers and audience members. The findings indicate that Wayang Golek performances function not only as cultural entertainment but also as an indirect medium for strengthening moral values, mutual cooperation, and Islamic preaching. Social activities surrounding the performances include communal interaction, preservation of local culture, and reinforcement of religious identity amid the challenges of modernization. The study further reveals that the concept of living hadith is embodied in wayang narratives that convey ethical messages aligned with the sunnah of the Prophet. These findings highlight the importance of revitalizing local cultural traditions as an effective medium for contemporary Islamic education and value transmission.

The wedding walimah is a religious tradition that has strong roots in Islamic teachings and continues to thrive in social practices. In the West Cengkareng area, the walimah tradition is not only understood as an expression of gratitude for the marriage contract, but also as a means of strengthening social solidarity and maintaining relationships. This study aims to analyze the wedding walimah tradition of the Cengkareng Barat community from the perspective of living hadith, which is to see how the Prophet's hadith is understood and manifested in the context of local culture. This study uses a qualitative method with a phenomenological approach through observation, interviews, and documentation. The results of the study show that the practice of walimah is based on the hadith of the Prophet Muhammad, which encourages the holding of walimah, even if it is simple. In practice, walimah has undergone local cultural acculturation, both in terms of the form of the banquet and the series of events. This study concludes that the tradition of wedding walimah in West Cengkareng is a form of hadith that is alive and dynamic in the community.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

The tradition of mohataman Al-Qur'an is one of the religious practices that is alive and thriving among Indonesian Muslims, especially during Ramadan in preparation for Eid al-Fitr. In Kampung Pos Sentul, this tradition is carried out collectively by the community as a form of gratitude for the completion of fasting and as a means of strengthening Islamic brotherhood. This study aims to examine the tradition of mohataman Al-Qur'an from the perspective of living hadith, which is to see how the hadith of the Prophet Muhammad is understood, internalized, and manifested in the social-religious practices of the community. The research method used is qualitative with a descriptive approach, through observation, interviews, and documentation. The results of the study show that the tradition of mohataman Al-Qur'an is based on the community's understanding of the hadiths about the virtues of reading the Qur'an, the encouragement to increase acts of worship during Ramadan, and the importance of togetherness in doing good. This tradition is not only ritualistic in nature, but also has social, educational, and spiritual dimensions that strengthen the religious identity of the Pos Sentul Village community. Thus, mohataman Al-Qur'an can be understood as a form of actualization of hadith in real life that continues to live on and is passed down from generation to generation.

This article discusses the concept of fitnah in Islam, focusing on its definition, forms, risks, and social impacts. Fitnah, referring to false accusations, deceit, and the spreading of misleading information, can pose a serious threat to individual integrity and social balance. The study employs a qualitative descriptive approach with a literature review from classical Islamic texts, Quranic verses, the teachings of the Prophet, and the latest scholarly articles from trusted sources. The findings indicate that fitnah is a significant moral and social violation that can lead to various issues, such as conflicts, defamation, social division, and the loss of trust within society. The study also emphasizes the importance of Islamic ethical principles in preventing and addressing fitnah, especially in the digital age, where information can spread rapidly and widely. The study concludes that preventing fitnah requires an increase in public literacy, more ethical communication, and adherence to Islamic values that emphasize honesty and caution in disseminating information. These efforts are expected to reduce the negative impact of fitnah in social life and foster a more harmonious society.

The concept of the Day of the LORD in the prophetic tradition of the Old Testament is often narrowly understood as a day of victory and salvation for Israel. However, the book of Amos offers a sharp critique of such an interpretation. This study aims to examine the eschatological meaning of the Day of the LORD in Amos 5:18–24 as a moment of judgment and restoration. This research employs a qualitative method with a biblical hermeneutical approach, particularly historical-contextual and theological analysis of Amos 5:18–24. The findings indicate that the Day of the LORD is portrayed as a divine event that brings judgment against social injustice, religious hypocrisy, and ethical deviation among the people of Israel. At the same time, the text opens the possibility of restoration through the demand for justice and righteousness as expressions of true worship. Therefore, Amos’s eschatology is not speculative about the future but functions as a prophetic critique that calls for repentance and social transformation. This study affirms that the Day of the LORD remains contextually relevant for the contemporary church in integrating faith, worship, and social justice as an inseparable unity.

Islamic entrepreneurship education integrates ethical, moral, and spiritual values with practical business practices. This study examines the perspective of the Prophet Muhammad’s hadith on entrepreneurship, emphasizing principles such as honesty, independence, creativity, risk-taking, and social responsibility. Using a qualitative approach, primary hadith sources and scholarly interpretations are analyzed to identify both values and practical implementations of entrepreneurship education in Islam. Findings reveal that the Prophet emphasized self-reliance, productive work, and ethical business conduct, providing practical guidance such as utilizing available resources, step-by-step mentoring, and progressive skill development. Additionally, Islamic entrepreneurship education prioritizes character formation, integrity, and social contribution alongside economic gain. Practical examples from hadith illustrate methods for instilling entrepreneurial values, including prohibitions against unethical transactions, encouragement to work with one’s own hands, and support for independent income generation. The study shows that integrating moral guidance from hadith with business training produces competent, responsible, and ethically grounded entrepreneurs. This framework offers a comprehensive model for modern entrepreneurship education, balancing profitability, ethical conduct, and societal welfare. The research contributes to understanding how Islamic values can form the foundation of sustainable and morally conscious business practices, providing educators and practitioners with actionable insights for cultivating entrepreneurship aligned with Islamic teachings.

This study aims to explore the effectiveness of an integrated Islamic learning model in optimizing intellectual (IQ), emotional (EQ), and spiritual (SQ) intelligence in early childhood at an integrated Islamic Early Childhood Education (PAUD) in Kotabumi. The study used a qualitative method with a case study approach. Subjects included teachers, parents, and children aged 4–6 years, while data were collected through participant observation, in-depth interviews, and learning documentation. The results indicate that the integrated Islamic learning model positively influences the development of children's IQ, EQ, and SQ. Activities such as reading the Hijaiyah alphabet, Islamic logic games, and Quranic stories enhance children's cognitive skills. Activities based on Islamic values, such as moral stories, empathy exercises, sharing, and group work, strengthen emotional intelligence, while prayer, Surah memorization, and the Prophet's example foster spiritual intelligence. The holistic integration of these three dimensions of intelligence creates intelligent, emotionally mature, and spiritually strong children.

The Islamic Literacy Program to Foster Religious Character in Early Childhood is a community service initiative aimed at instilling Islamic values through engaging and meaningful literacy activities. The program was conducted for two weeks in Timbang Langkat Village, Binjai Timur District, involving early childhood learners, PAUD teachers, and parents. This study employed a Participatory Action Research (PAR) approach consisting of planning, action, observation, and reflection stages. Data were collected through observation, interviews, and documentation, then analyzed descriptively using the Miles and Huberman interactive model. The findings showed a 31% average increase in children’s religious character aspects, including faith, discipline, honesty, responsibility, and social attitude. Furthermore, teacher and parent involvement played a crucial role in strengthening the internalization of religious values through enjoyable literacy activities such as storytelling of prophets, writing Arabic letters, and Islamic role-playing. The implications indicate that Islamic literacy effectively fosters religious character development in early childhood in a contextual and sustainable manner and can serve as a model for other PAUD institutions in developing Islamic character education programs.

This service activity discusses strengthening the fifth pillar of Islam, namely the Hajj. This service aims to increase the understanding, knowledge and competence of Al-Qur'an Education Park (TPQ) teachers at the Serang City Al-Qur'an Educator and Sakinah Family Coordinating Board (BKPAKSI) in Serang City regarding Hajj Manasik. This service methodology goes through a preliminary survey stage to find out the location that will be used as the location for the Hajj ritual training and training. then observe or carry out activities involving 25 TPQ teachers. This service activity was carried out at Wisma Haji (KBIHU) Mulyajati Cikole, Pandeglang Regency. The Hajj Manasik training for TPQ teachers went smoothly according to plan.  Material and practice of Hajj rituals delivered by Hajj and Umrah supervisors from KBIHU Mulyajati. By implementing this practical training on Hajj rituals, the PkM team hopes that TPQ teachers as educators can transfer their knowledge of Hajj rituals to their students properly and correctly so that the students will love the Kaaba and the Prophet Muhammad more.

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 examines the transformation of Prophet Muhammad’s concept of governance within the framework of Islamic Constitutional Law and its relevance and implementation in Indonesia’s modern governmental system. The governance established by the Prophet in Medina laid the foundation of a state order grounded in monotheism, justice, consultation, and the rule of law. These principles reflect the essence of Islamic governance that upholds morality, equality, and social responsibility. This research employs a qualitative approach using normative-historical methods by exploring classical and constitutional Islamic sources such as the Medina Charter, the Qur’an, and Hadith, then comparing them with Indonesia’s constitutional principles as embodied in the 1945 Constitution. The findings indicate a strong alignment between the values of Prophet Muhammad’s governance and Indonesia’s constitutional system, particularly in aspects of social justice, people’s participation, and respect for the law. Nonetheless, differences exist in terms of the foundation of power legitimacy and the source of legal authority. The study concludes that the governance model of Prophet Muhammad can serve as a moral and ethical reference for strengthening modern Indonesian governance without altering the democratic principles of Pancasila. Thus, the universal values of Islamic governance remain relevant and adaptable to the modern state context..

Learning evaluation is an essential component of the Islamic education system as it serves to assess the achievement of learning objectives and measure students’ development. This study aims to examine the concept of learning evaluation according to the Hadith of the Prophet Muhammad Shallallahu ‘Alaihi Wasallam and its relevance in modern educational contexts. The research employs a qualitative descriptive approach with a literature study method, using sources from hadith collections, Islamic education books, and scientific journals. The findings reveal that the Prophet’s hadith provides a strong foundation for the implementation of learning evaluation based on three main domains: cognitive, affective, and psychomotor. Furthermore, the hadith emphasizes sincerity, justice, and exemplary behavior as essential principles in the evaluation process. The implementation of these values in modern education requires teachers to assess not only academic performance but also students’ moral and spiritual aspects. Thus, learning evaluation based on hadith serves as guidance for achieving a balanced education between knowledge, morality, and skills.

This study aims to analyze and design Al-Islam learning media on the material of emulating the stories of the apostles Ulul Azmi through an engaging and effective digital storytelling approach to improve the understanding of fifth-grade students at SD MUTU Nunukan. Al-Islam learning, which emphasizes moral and spiritual values, requires innovative media to help students better understand and internalize exemplary attitudes from the prophets. The research method used is Research and Development (R&D) with the ADDIE model, which is limited to two stages: analysis and design. The analysis stage focuses on identifying student characteristics, learning needs, and curriculum requirements related to Al-Islam subjects. Meanwhile, the design stage involves planning digital storytelling-based learning media that integrates visual, audio, and narrative elements aligned with learning objectives. The designed media is expected to support student-centered learning, increase motivation, and make learning activities more meaningful. Through digital storytelling, students are encouraged to actively engage with the content, understand the moral values of the apostles Ulul Azmi, and apply these values in daily life.

This study aims to describe the characteristics of SMK Al-Azami students in emulating the morals of the Prophet Muhammad (peace be upon him) as part of character development based on Islamic values within vocational education. The background of this research lies in the urgency of character education that not only emphasizes academic competence and technical skills but also focuses on moral formation and professional ethics. This research employed a qualitative approach using a library research method by analyzing relevant classical and modern Islamic literature, supported by documentation of school activities. The results reveal that the moral values of the Prophet Muhammad have been well internalized in students’ daily behavior, which includes four core dimensions: Shidq (honesty), Amanah (trustworthiness), Istiqamah (discipline), and Rahmah (compassion). The value of Shidq is reflected in students’ honesty during vocational practice and in reporting work results; Amanah is demonstrated through responsibility for tools and group tasks; Istiqamah appears in punctuality, consistency, and work discipline; and Rahmah is shown through respectful, empathetic, and cooperative social interactions. The findings indicate that Islamic character education effectively shapes students with integrity, discipline, and social awareness, serving as a model for moral development in vocational schools. Furthermore, this research highlights the importance of strengthening teacher exemplarity, religious habituation, and curriculum integration of Islamic moral values in vocational learning to ensure sustainable character development.

The Independent Community Service Program (KKN) of the Universitas Muhammadiyah Sumatera Utara at MDTA Yayasan Pendidikan Islam Al-Muttaqin, in Tanjung Rejo Village, Medan Sunggal District, was held from September 1–13, 2025, as a form of student dedication to strengthening religious education in the community. This program focuses on the development of Quranic reading and fiqh of congregational prayer, aiming to foster students' love for worship and deepen their understanding of Islamic teachings. The methods used include a participatory approach through Quran learning activities, practicing wudu, congregational prayer, and teaching the exemplary stories of the companions of the Prophet Muhammad Saw. In addition to religious guidance, social activities such as group exercise, mutual cooperation, and the commemoration of the Prophet Muhammad's birthday were also conducted to build harmonious relationships between students and the local community. The results of the activities show an improvement in students' religious abilities in Quranic reading and congregational prayer, as well as a deeper spiritual awareness. This KKN program is a concrete example of the synergy between education, da'wah, and community service in building students' character and faith in the MDTA Yayasan Pendidikan Islam Al-Muttaqin environment.

This research examines the paradox of Christian leader integrity in facing political polarization and group identity in Toraja society. The background of the problem is a contradictive phenomenon where Christian communities strongly emphasize ethical character of leaders, yet strong group identification can blind them to ethical inconsistencies of supported leaders, especially in the dynamics of regional and presidential elections that divide churches. This research aims to analyze the paradox of Christian leader integrity, identify psychological, theological, and sociological factors causing ethical blindness, and formulate leadership principles that can maintain integrity amid political pressure. Using qualitative descriptive methods based on literature study, this research collects data from leadership theology literature, group identity psychology, and empirical studies on political practices in Toraja Christian communities. Research findings show that the integrity paradox manifests in local political dynamics where ethical standards become loose when leaders come from the same identity group. Factors causing ethical blindness include in-group bias and cognitive dissonance (psychological), sacred-secular dualism and permissive interpretation (theological), as well as clan structure and conformity pressure (sociological). The formulated leadership principles include commitment to biblical standards, theology-based political education, transformative prophetic role, accountability systems, contextual leadership, and building mature faith communities. The implication is that this research provides theoretical contributions to the development of contextual leadership theology and practical recommendations for church leaders in navigating the complexity of identity politics. Research recommendations include developing theology-based political education programs in churches, building leadership accountability systems, and further empirical research to validate the conceptual framework that has been built.