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This qualitative study aims to explore the effectiveness of reward-and-punishment-based Islamic Religious Education in strengthening students' learning motivation at SMA Negeri 1 Bukateja using Travis Hirschi's social control theory framework. This research was conducted through a case study approach in one of the public high schools in Purbalingga Regency. Data were collected through interviews, participant observation, and documentation studies. The results of the study indicate that the implementation of rewards and punishments functions as a social control mechanism that is able to activate four elements of social bonds: attachment, commitment, involvement, and trust. The reward system in the form of praise, certificates, and gifts has been proven to strengthen the emotional bond between students and teachers, thereby increasing active participation and enthusiasm for learning. Meanwhile, educational punishments, such as reprimands, additional assignments, and community service, are able to build student commitment to rules and reduce indiscipline behavior.This study contributes to the development of Islamic education theory through a social control perspective and serves as a practical reference for Islamic Religious Education teachers in designing effective, fair, and sustainable learning systems.

This study conducts a qualitative literature review on students' awareness in following school rules as a reflection of high internal motivation forming self-discipline without pressure, and examines the influence of time management discipline on the effectiveness of achieving Islamic Education learning outcomes. The analysis reveals that awareness in following rules develops through a long process of value internalization, starting from external compliance due to fear of punishment, shifting to compliance due to understanding the benefits of rules, and finally reaching a stage where rules are followed because their values have merged with self-identity. Factors such as dialogical rule socialization, teacher role modeling, conducive social environment, educational sanction systems, and consistent implementation significantly determine the success of this internalization. Meanwhile, time management discipline significantly influences the effectiveness of Islamic Education learning outcomes. Students with time management skills can organize study schedules, allocate time for reflection and appreciation of religious material, and consistently perform worship. The impact is seen not only in cognitive aspects through academic grades, but also in affective aspects through religious awareness and psychomotor aspects through regular worship behavior. These findings imply the need for schools to shift disciplinary development paradigms from authoritarian approaches focused on supervision and punishment toward humanist approaches focused on value internalization.

Character Education, especially in terms of discipline, is a major concern in the learning process that occurs in schools. The role of teachers is not only limited to teaching, but also includes being role models, motivators, and mentors who can build a disciplined atmosphere among students. This study adopted a qualitative approach with data collection methods including observation, interviews, and documentation. The research findings indicate that the culture of discipline in madrasas is greatly influenced by the implementation of strict rules, the provision of rewards and punishments, and the persuasive approach and role models from teachers. In addition, there are supporting factors such as the existence of madrasa regulations and good examples from teachers, as well as inhibiting factors such as environmental influences and the use of gadgets. In conclusion, the development of a culture of discipline in madrasas requires cooperation between teachers, students, and the environment, as well as the right strategy to create a conducive and disciplined learning atmosphere.

As the main source of law in Islam, the Qur'an has described various types of criminal offenses and their punishments, which are called Jarimah. This is relevant to the aim of enacting God's laws on this earth for the benefit and happiness of humans themselves. The provisions of sanctions that Allah gives to the perpetrator of the abuse are not intended to take revenge for what he has done, but rather to fulfill the rights of Allah and the rights of the persecuted family as a form of justice, providing a deterrent effect and protecting the public. As amukallaf, humans should obey and submit to the sharia rules that Allah has established in the Qur'an in order to be safe from sanctions both in this world and in the afterlife. The crime of theft is a violation of social norms, both state legal norms and religious norms. Any religion does not justify its followers stealing, because it will be detrimental to the victim and social order (Iqbal, 2021). In the Indonesian Criminal Code, the crime of theft is written in the Criminal Code (KUHP), Volume XXII II, Articles 362-367, Crime of Property, which has various types and sanctions for theft. (Lutfi, Kurniaty, Basri, & Krisnan, 2022). According to crime statistics published by BAPPENAS, the level of property crime or theft in Indonesia increased during 2012-2013, with 25,036 cases in 2012 and 25,593 in 2013. (Aeni, 2021). If we look at other countries, countries that follow the rules of Islamic law, namely Saudi Arabia, the application and provisions of this country's laws are derived from the rules of the Islamic religion, which uses the Koran and Hadith as sources of law. to take the law. According to the Arab Social Defense Organization, Saudi Arabia has much lower rates of property or theft than in Arab countries such as Syria, Sudan, Egypt, Iraq, Lebanon and Kuwait, which do not implement Islamic criminal law. The rate of property crime or theft in these six countries is much higher, namely 650 times higher than Saudi Arabia. (Fitrah, 2021). The problem is that ordinary people do not have a deep understanding of Islamic criminal law. People will only feel that Islamic criminal law fines are sadistic, inhumane and violate human rights. It is believed that any theft must be sanctioned, or the punishment is amputation, although certain conditions must be met in Islamic law for amputation to be punishable. (Muhammad Wahyu, 2018). The Indonesian Criminal Code and Criminal Code have different legal systems and sanctions for perpetrators of theftAbstracts consist of abstracts in English and abstracts in Indonesian. The abstract uses Garamond letters (10 pt) with a word count of 150 to 300 words. Abstracts must be concise, clear and complete. The abstract must contain the research objectives, methods, results (findings) and recommendations.

This article examines the issue of jarīmah ta'zīr as one of the dimensions of Islamic criminal law which has flexibility in its application. In contrast to ḥudūd and qisāṣ whose rules are very clear and detailed in the Qur'an, ta'zīr is not set clearly in the Qur'an. Therefore, the ijtihad of a ruler or judge to determine the type of crime and jarimah that can be punished (ta'zīr) and the type and form of punishment is really important. The flexibility of ta'zīr allows to accommodate the complex form of crime such as gratification, corruption, sexual harassment, drugs, and pornography. But ta'zīr also opens the opportunity for the tyranny of the government in punishing a person. This article offers the need for ta'zīr by making qanun like in Aceh.

Islamic criminal  or Fiqh Jinayah regulates criminal activities carried out by Mukhallaf. This act is classified as a criminal act because it disturbs the public and violates the rules of the Koran and Hadith.The aim is to enforce Islamic law for the benefit of the people. This crime is called jarimah and is punished with ukubah. Jarimah is divided into Hudud, Kishash, and Ta'zir. The difference in types of jarimah lies in the rights permitted. Hudud violates Allah's rights and Kishash violates individual rights. Ta'jil is a mixture of both. An example of Jarimah Kishash and Diyat is murder.