The development of a local content-based curriculum for Islamic Religious Education (PAI) has become a crucial discourse in educational reform. This article analyzes the evolution, dynamics, and implications of integrating local content into the PAI curriculum through a systematic literature review. Findings indicate that the integration of local wisdom, supported by policies like the Kurikulum Merdeka (Emancipated Curriculum), significantly enhances educational relevance, student engagement, and character formation. Modern PAI curricula are also beginning to respond to contemporary issues such as social cohesion through multicultural education, environmental awareness, and digital literacy grounded in Islamic values. Despite these advancements, educators face significant challenges, including resource limitations, training needs, and the complexities of assessment. This article concludes that the success of this curriculum localization hinges on collaborative synergy among policymakers, educators, and the community. Furthermore, innovative teaching approaches are essential to shape students with robust identities, rooted in local culture, yet prepared to meet global challenges.

ABSTRACT This article examines the role of Islamic philosophy within the context of religious and ethics education in Germany. It begins by outlining the legal and institutional foundations of religious education in the German federal education system, highlighting the differences and intersections between confessional religious education and non-confessional ethics or philosophy education. Particular attention is given to the development of Islamic religious education, which remains situated within a field of political tension, shaped by integration discourses, security concerns, and broader European dynamics. Against this backdrop, the article argues that Islamic philosophy holds significant educational potential. Its integration into both religious and ethics education not only challenges Eurocentric epistemologies but also promotes critical thinking, plurality competence, and reflexive engagement with diverse moral and metaphysical traditions. Drawing on historical and contemporary sources, the article further reflects on the marginalisation of Islamic philosophy in Western historiography and advocates for its inclusion as a means of curricular decolonisation and intercultural dialogue.

The article reflects on the Attasian perspective and epistemology of the West, by highlighting the critique of Syed Muhammad Naquib al-Attas of Western secularism and the production of its modern secular outlook that projected Hellenistic influence on its intellectual and historical tradition, arising from its physical and materialistic concern which contradict with Islamic teaching of ethics and morality and its metaphysical worldview. Its objective is to survey its doctrinal impact on Muslim spiritual life which has caused confusion and error in their vision of reality and truth. The study is based on descriptive-qualitative approaches in the form of literature and documentary survey. The data were analyzed using inductive and deductive method by way of analytic, historical, empirical, hermeneutical, and philological technique. The finding reveals that al-Attas’s critique of the West was designed to dismantle its dewesternization and desecularization framework and the corruption of knowledge and its ideological impact on Muslim society. Its discursive ground was argued in his work on Islamic Metaphysics that defined “Islamic psychology, Islamic cosmology and Islamic ontology” articulating its nature and difference from Western philosophy influenced by its European-Christian thought embedded in its religious experience that make up its substance, premises and values. The research contributes to highlight al-Attas’s philosophical argument and his critique of the West and its contemporary relevance in Muslim society.

This fundamental research was conducted with the aim of explaining and deriving a coherent developmental psychology model from the perspective of Islam, with a specific focus on educational psychology. In the contemporary era—where Western educational systems face numerous challenges such as identity crises, loss of meaning, and the weakening of the family institution—the reinterpretation and systematization of educational models based on authentic Islamic texts emerge as both a scientific and cultural necessity. The research method employed was a library-based approach combined with deductive and ijtihādī analysis of original Islamic religious sources (the Qur’an, the Prophetic Sunnah, and the traditions of the Ahl al-Bayt), examined in interaction with contemporary findings in developmental psychology. The results indicate that Islam, by presenting two classifications that appear distinct but are in fact deeply complementary—one detailed, practical, and educational (the three developmental stages of ages 0–7, 7–14, and 14–21), and the other holistic, philosophical, and ontological (the stages of first weakness, strength, and second weakness)—offers a comprehensive and multidimensional representation of the human growth and development process. This article argues, through an ijtihādī approach, that the unique and golden developmental period from birth to age 21, formed under purposeful parental nurturing, functions not only as the foundation of an individual’s personality but also as the primary determinant of the quality of one’s transition into the stage of strength (youth and middle adulthood), and even of the lived experience of the stage of second weakness (old age). Within this model, rational education is presented and explained as the core and backbone of the harmonious and integrated development of a child’s other existential dimensions—emotional, social, moral, and physical. Ultimately, the study proposes an “Integrated Islamic Growth Model,” which can serve as a foundation for theorization and practice in the domain of Islamic education.

This study aims to examine the relationship between Islamic education and the development of religious entrepreneurial character among students at Islamic Higher Education Institutions in Riau Province, with particular attention to educational and institutional factors that support or constrain the implementation of sharia-based entrepreneurship education. Employing a quantitative cross-sectional survey design, data were collected from 76 PTKI students through a structured questionnaire and analyzed using descriptive and inferential statistical techniques with SPSS to identify dominant patterns and associative tendencies among the studied variables. The results indicate that experiential learning practices, institutional collaboration with industry, and the integration of digital technology are perceived as the most influential factors in strengthening religious entrepreneurial character. Conversely, limited sharia economic literacy, inadequate educational facilities, and restricted access to entrepreneurial resources emerge as key constraints, alongside external influences such as socio-cultural environments and market competition. From a practical perspective, the findings suggest that PTKI need to strengthen experiential learning opportunities, expand partnerships with sharia-based industries, and enhance technological and mentoring support to improve the effectiveness of Islamic entrepreneurship education. The novelty of this study lies in its empirical contextualization of religious entrepreneurship education within the PTKI environment in Riau, highlighting the persistent gap between normative Islamic entrepreneurial values and their pedagogical implementation. Rather than proposing or validating an instructional model, this study contributes by offering evidence-based insights that can inform curriculum refinement and institutional strategies aimed at fostering religious entrepreneurial character in Islamic higher education.

Abstract This study examines how the public perceives the role of Islamic education in fostering peace and social cohesion in post-conflict Afghanistan. Data were gathered through semi-structured interviews with five carefully chosen participants, comprising educators, community leaders, and civil society representatives, utilizing a qualitative approach. Thematic analysis was conducted on the responses to uncover significant values and issues of Islamic teachings and their relevance in Afghan society. Our results show that Islamic education is fundamentally seen as moral education (that is, education that helps participants suppress violence, choose cooperation, and behave properly), based on Qur'anic principles of sulh (peace), ukhuwwah (brotherhood), and adl (justice). Participants articulated the significance of having religious leaders and educators who will provide direction for their communities. Participants evidenced alarm that religious education piece could be utilized for political exploitation and extremism. The results suggest that Islamic education could serve as an important tool to enhance the notion of peace and national unity, provided it is implemented inclusively and without ideological influences. The results provide useful guidance to educators, policy and decision makers, and religious organizations in their efforts to transform Islamic education to foster a more peaceful Afghan society.

This study aims to develop the concept of the Smart Islamic School Management System (SISMS) as a management model for Islamic education that harmoniously integrates faith-based values with digital technological advancement. Using a library research approach, this study reviews relevant literature on Islamic education management, smart school systems, and the integration between spirituality and technological innovation. The literature analysis reveals a significant gap in implementing Islamic values within digital-based management systems in educational institutions. Therefore, SISMS is proposed as a conceptual model that balances administrative efficiency with Islamic spiritual principles through three key dimensions: managerial spirituality, data-driven governance, and ethical Islamic leadership. This model not only emphasizes professionalism and institutional performance effectiveness but also fosters blessing-oriented outcomes, moral responsibility, and a work culture grounded in faith. The findings imply that SISMS can serve as a new direction for the transformation of Islamic education management, creating a balanced synthesis between modern technological systems and the essential spiritual mission of Islamic education.

When ethics are combined with communication, then ethics become the foundation of communication, ethics provide a moral foundation in building morality towards all attitudes and behaviors of a person in communication. Thus, without ethics communication is unethical. Communication theory according to Islamic teachings is always bound to the commands and prohibitions of Allah SWT or the Qur'an and Sunnah of the Prophet Muhammad SAW. Basically, religion as a rule and as behavior is a message (information) to citizens to behave in accordance with God's commands and prohibitions. In other words, communication according to religious teachings greatly glorifies ethics which are accompanied by sanctions in the afterlife. The Qur'an also mentions communication as one of human nature. To find out how humans should communicate. The Qur'an provides keywords (key concepts) related to this. Communicators and communicants are required to speak softly, honestly, according to the facts, leave a mark on the heart, accurately and prioritize morals. When this concept is used by both parties, then appreciation and respect from both parties will be apparent and the effect will produce effective communication and in accordance with the teachings of Islam. This is based on the assumptions, namely: First; that Islamic educational communication has a different dimension from educational communication in general. Second; The Qur'an itself believes that there are core values and principles in educational communication that need and must be developed so that teachers can use them as a reference in learning. Where teachers as communicators and students as communicants must practice these ethics in communicating. The rules, principles, or ethics of Islamic communication are a form of success in the learning process, therefore ethics in educational communication in Islam are considered capable of bridging problems, especially moral education.

This study examines the feasibility and determinants of developing an international credit earning program for the Sharia Economics Study Program at Syekh Abdul Halim Hasan Institute Binjai. Using a sequential explanatory mixed-methods design, the quantitative phase surveyed 200 respondents, revealing strong institutional support and positive attitudes toward internationalization, with mean scores above 4.30 related to improving academic quality and graduate competitiveness. However, financial limitations emerged as the most severe challenge (mean = 4.70), followed by insufficient English proficiency (mean = 2.85) and low curriculum flexibility (mean = 3.20). Qualitative findings from six key informants complement these results, emphasizing institutional readiness, curriculum alignment, and strategic partnerships as core enablers. Informants stressed the need for standardized course mapping, targeted English training, and collaboration with universities that share Islamic economics perspectives. The novelty of this study lies in its integrated model that links attitudinal support, structural readiness, and partnership strategies, offering empirical insights for Islamic higher education internationalization. The study recommends establishing dedicated funding schemes, institutionalizing language support, harmonizing curricula, and implementing pilot collaborations to minimize operational risks. These measures provide practical guidance for building a sustainable and globally competitive credit earning program in Islamic higher education.

This study explores how resilience, optimism, and social support influence learning satisfaction among 372 secondary school students in Islamic Religious Education (IRE) in Bandung, Indonesia. Grounded in Social Cognitive Theory, these psychosocial factors are viewed as interrelated personal and environmental resources shaping affective learning experiences. Using validated Likert-type scales and analyzed through SmartPLS, results show that resilience (? = 0.345, p < 0.001) and social support (? = 0.430, p < 0.001) significantly predict learning satisfaction, while optimism (? = 0.131, p = 0.053) has a positive but non-significant effect. Family religiosity moderates the link between social support and learning satisfaction, whereas resilience remains beneficial across religiosity levels. The findings highlight the contextual interplay between psychological strengths and environmental support in value-oriented education. The study extends Social Cognitive Theory to Islamic settings and recommends pedagogical strategies that foster resilience and social connectedness through reflective and spiritually grounded practices. However, its cross-sectional and single-site design limits causal inference and generalizability. Future research should adopt longitudinal and multi-site designs to validate these findings and further explore optimism’s role through qualitative or moderated mediation models.

This study explores the role of Baitul Hikmah (House of Wisdom) as a pioneering educational institution during the Abbasid era and its relevance to contemporary Islamic education. The research examines how Baitul Hikmah functioned beyond a mere library or translation center, serving as a hub for scientific discourse, interdisciplinary collaboration, and the integration of religious and rational sciences. Using a qualitative library research method, this study analyzes classical and modern scholarly sources to reconstruct the educational structure, curriculum, and epistemological paradigm of Baitul Hikmah. Departing from previous studies that primarily focus on its historical function as a translation center, this research offers a new contribution by dissecting the internal mechanisms of education, including its dynamic curricular structures and interactive pedagogical methodologies. The findings reveal that the institution embodied an inclusive and integrative educational model combining theology, philosophy, and empirical sciences supported by a meritocratic system that valued intellectual excellence regardless of religious background. The study concludes that the Baitul Hikmah model remains relevant for modern Islamic education through its holistic approach, ethical scholarship, and balance between faith and reason. Its educational philosophy provides a foundation for developing a curriculum that integrates religious values, scientific inquiry, and moral responsibility, serving as a model for addressing contemporary challenges such as disinformation, radicalism, and the crisis of scientific ethics.

This article exploresthe intellectual history and contributions of Ilyas Muhammad Ali to hadith scholarship in the Malay-Indonesian archipelago. As an educator, mufti, and lecturer, he played pivotal roles in Islamic education, notably founding and developing IAIN Pekanbaru and IAIN Padang. However, scholarly research onhis biography and academic legacy remains limited among bothlocal and international researchers. Employing a qualitative methodology, this study utilizes documentary analysis and structured interviews. Primary data sources include his work, Durusal-Ahadithal-Nabawiyah(1939),as well astestimonies from family members and former students. Findings indicate that Ilyas made significant contributions to Islamic education in West Sumatra, Aceh, and Riau, particularly through his compilation of a forty-hadith collection designed as instructional material for Islamic secondary schools and the general public. The systematization of his compilation includes the hadith number, thematic title, textual transmission (matn), exegetical commentary, and pedagogical values. His Arba’in primarily addresses core Islamic ethical principles, spanning individual moral development to societal and civic life. Consequently, this study affirms that Ilyas’s scholarly output and intellectual contributions were instrumental in fostering ethical consciousness and moral character within Muslim society, guiding adherents toward virtuous conduct across diverse spheres of life.

The pursuit of knowledge is a fundamental obligation in Islam and has been emphasised since the time of the Prophet Muḥammad through propagation and the development of Islamic educational systems. Within this tradition, scholars, including those of the Malay world, produced works on Islamic education in prose and in poetic forms such as syair and nazam. This article examines a Malay manuscript entitled Tanbīh al-Ṭullāb (An Admonition for Students), which belongs to the genre of adab in learning, and analyses its content. Previously unstudied, the treatise is written in Arabic verse with interlinear Jawi translation and displays distinct features that set it apart from comparable works. The study focuses on two main aspects. The first is a codicological examination covering the identification of extant copies, their repositories, and physical characteristics such as size, writing material, and watermarks. The second is the preparation of a critical edition of Tanbīh al-Ṭullāb through a philological comparison of two manuscripts, MSS 2378 and MSS 4315. This research clarifies core elements of Islamic educational thought in the Malay world, particularly in relation to ethics, intention, and purpose in learning. The critical edition produced shall serve as a foundation to support further research on Islamic intellectual and educational traditions in classical Malay literature.

This study analyzes the implementation of technology-based Islamic Religious Education (IRE) and its specific impact on student learning motivation at Al Ihsan Berau Junior High School. Employing a qualitative descriptive approach with data from observations, interviews, and documentation, this research moves beyond descriptive narratives to examine the mechanisms of student engagement. The findings reveal that technology enhances motivation through a dual-pathway mechanism: (1) the cognitive pathway, where multimedia design (following CTML principles) reduces cognitive load and sharpens focus; and (2) the emotional pathway, where interactive features satisfy students' psychological needs for competence and autonomy (aligning with Self-Determination Theory). Critically, however, the study finds that while digital engagement significantly boosts intrinsic motivation and cognitive understanding, it is less effective in internalizing religious values without teacher-led mentorship. Theoretically, this research contributes a conceptual framework integrating CTML and SDT within the context of Islamic education. Practically, it offers an inclusive “offline-first” strategy to mitigate digital divide challenges in suburban schools, ensuring that technological adoption enhances motivation equitably without compromising the depth of moral education.

This study examines and compares the effects of ChatGPT and Scite_AI, on plagiarism tendencies among students of Islamic Religious Education in Indonesia. Adopting a quantitative research design, the study employed multiple linear regression analysis to evaluate both the partial and simultaneous influences of these tools on academic plagiarism. Prior to regression analysis, classical assumption tests—including normality (Prior to the regression analysis, classical assumption tests—including normality (Kolmogorov-Smirnov p = 0.088), multicollinearity (VIF < 10), multicollinearity (VIF < 10), heteroscedasticity (Breusch-Pagan test), and linearity (scatterplot of residuals)—were rigorously conducted to ensure model validity. The results reveal that both AI tools significantly contribute to increased plagiarism tendencies; however, ChatGPT demonstrates a markedly stronger effect (β = 0.4941; p < 0.001) compared to Scite (β = 0.1042; p < 0.001). The overall regression model is statistically significant (F = 87.32, p = 0.000) and satisfies all classical assumptions, confirming its reliability. Theoretically, this research enriches academic integrity literature by positioning AI tool typology—particularly the distinction between generative and verification tools—as a critical predictor of plagiarism behavior. Practically, it calls for differentiated AI literacy strategies in Islamic higher education, advocating for the integration of adab al-‘ilmu (ethics of knowledge) into digital literacy curricula to foster moral discernment and responsible technology use among future religious educators.

Objectives: The importance of transition programs for primary school entry globally (not just in Indonesia). Method: A qualitative approach with a descriptive case study design was employed. The research subjects consisted of school principals, early childhood and primary school teachers, and parents from two educational institutions in South Kalimantan, Indonesia. Data were collected through observation, interviews, and documentation, and analyzed using Miles and Huberman’s model. Results: The research findings indicate that the Early Childhood Education -Primary School transition program generally changes the perceptions and practices of teachers and parents, shifting the focus from early academic achievement to the holistic development of children, including social-emotional and character aspects. Theoretical Contribution: This strengthens the theory of Islamic education, which emphasizes a balance between the spiritual, social, and intellectual aspects of learners. The AGIL approach becomes a relevant conceptual framework to understand how Islamic educational institutions can function systemically. Implication: The program successfully builds better collaboration among stakeholders and strengthens parental involvement, thereby contributing to structural and cultural transformations in the early childhood education system and supporting children’s readiness to enter formal education.

This study examines the phenomenon of beggary as an economic activity in Yorubaland, focusing on the Islamic theological implications of the syncretic practices that underpin it. These practices, which conflict with Islamic teachings, are used by beggars to seek protection, spiritual fortification, and to fulfill certain desires of almsgivers. Through a qualitative method, the research draws on Islamic texts, field observations, interviews with Muslim clerics, beggars and community leaders. The findings reveal significant theological contradictions between Islamic principles and the syncretic practices observed, shedding light on their impact on the spiritual and socio-economic well-being of beggars in the region. The study uncovers a complex relationship between traditional Islamic values and local customs, illustrating how beggars navigate their identities within a framework of religious faith and societal expectations. The study calls for the Muslim community to reaffirm core Islamic teachings on charity, reject harmful superstitions and advocate for a more equitable and spiritually sound approach to assisting those in need. By offering a deeper understanding of the socio-religious dynamics surrounding beggary in urban contexts, this study provides valuable insights for policymakers and social workers involved in poverty alleviation and community development efforts.

This study examines the authoritative sources utilized by the Tafsir study community within the Batak Angkola society in Padangsidimpuan City for interpreting the verses of the Qur’an. The objective is to identify and analyze the primary references employed by this community to understand and convey Qur’anic interpretations. A qualitative research method with an ethnographic approach was used. Data were collected through participatory observation, in-depth interviews, and a literature review relevant to the study. The findings reveal that the Tafsir study community relies on a combination of classical and modern tafsir as their main sources for Qur’anic interpretation. Additionally, local culture influences distinctive interpretive patterns among the Batak Angkola society, although some community members face challenges in integrating local cultural elements into their interpretations. The study concludes that the authoritative sources used by the Tafsir community reflect a dynamic adaptation between Islamic teachings and local culture; however, not all members incorporate local culture into their interpretations. Ultimately, this interpretive study produces a unique and contextual approach to Qur’anic exegesis.

The Virtual and Augmented Reality technologies have played a pivotal role in the education sector over the past few years. These immersive technologies provide a digital environment through smartphones, tablets and AR glasses that completely overtake the real world. This paper analyzed the effectiveness of both Virtual Reality (VR) and Augmented Reality (AR) technologies in enhancing the learning and understanding of Islamic history among students of different levels. As immersive technologies progress in an academic environment, this study examines their potential impact on engagement, comprehension, and knowledge retention among learners. Using a mixed-methods approach, data were collected through a survey, and a questionnaire was developed targeting students and educators. Initial findings proposed that VR/AR tools greatly improve involvement and conceptual understanding of students, although challenges such as access to technology, exorbitant technical limitations, and cultural sensitivity remain. This research concludes with recommendations for integrating immersive technologies into Islamic history education.

Objectives: This study aims to optimize the Tahfizhul Qur’an program to strengthen students’ religious character based on Progressive Islam at MIM Adab Baleharjo, Pacitan, Indonesia. Method: A qualitative descriptive approach was used to examine character education through Quran memorization at MIM Adab Baleharjo, Pacitan. Purposively selected informants included students, tahfizh teachers, parents, and principals. Data were collected through observation, interviews, and document analysis, and analyzed using data reduction, presentation, and conclusion drawing, with triangulation ensuring credibility and validity. Results: The study shows that the Tahfidzul Qur’an program strengthens students’ character particularly discipline, honesty, responsibility, empathy, and love for the Qur’an while reflecting Progressive Islam values such as renewal (tajdid), rationality, social justice, moderation, inclusivity, and educational technology Theoretical Contribution: Theoretically, this research enhances Islamic character education by strengthening a holistic approach that integrates Qur’an memorization with Progressive Islamic values, in line with Thomas Lickona’s framework and Al-Ghazali’s moral education concept. Implication: The Qur’an memorization program can be an alternative to build character and instill progressive Islamic values. This study is limited to a single site and a qualitative design, reducing its generalizability. Future research should use mixed methods and examine the various influences of memorizing the Qur’an