This study aims to analyze the strategies for introducing Ramadan fasting to early childhood students at PAUD Al-Kamal Jampangtengah, Sukabumi Regency. A qualitative approach with a case study design was employed to gain an in-depth understanding of the implementation practices carried out by teachers and parents. The research subjects consisted of the principal, teachers, and parents selected through purposive sampling. Data were collected through observation, semi-structured interviews, and documentation. Data analysis followed the interactive model of Miles, Huberman, and Saldaña, including data reduction, data display, and conclusion drawing, with validity ensured through source and technique triangulation. The findings indicate that the introduction of fasting was implemented through gradual habituation, role modeling, educational play, storytelling, positive reinforcement, and collaboration between school and family. Contextual and non-coercive approaches positively contributed to children’s self-regulation, emotional stability, and internalization of religious values. This study proposes an integrative model combining pedagogical, social, emotional, and environmental dimensions as a systematic framework for early childhood religious character education. The model offers both conceptual and practical contributions for early childhood education institutions in designing developmentally appropriate Ramadan learning programs.

The rapid integration of Artificial Intelligence (AI) in Islamic Religious Education (IRE) has been widely framed as a driver of efficiency and personalized learning. Yet, its epistemological and ethical implications remain underexplored. This study aims to critically examine whether AI functions as a medium of knowledge integration or instead generates ethical alienation within IRE. Employing a qualitative library research design, this study utilizes a philosophical-pedagogical approach combined with critical discourse analysis to interrogate contemporary AI-in-education literature and Islamic educational philosophy. The findings reveal that AI operates within a computational-positivistic epistemic framework that is not fully compatible with the holistic and transcendental epistemology of Islamic education. The study identifies four dimensions of ethical alienation: alienation from the substantive meaning of values, teacher–student relationality, learning community, and transcendental orientation. Furthermore, AI-driven systems tend to prioritize measurable cognitive outcomes, potentially shifting the educational objective from the formation of insan kamil to competency-based achievement. The research also highlights a fundamental tension between the Islamic project of knowledge integration and the efficiency-oriented logic of technology. As an implication, this study proposes a reflective framework grounded in maqasid al-tarbiyah, emphasizing the subordination of technology to ethical and spiritual educational goals, preservation of relational pedagogy, and participatory governance in AI implementation. These findings underscore the need for educators to develop critical literacy to evaluate AI not merely as a technical tool but as a value-laden system shaping the future of Islamic education.

Innovation in inclusive learning materials in Islamic Religious Education (PAI) plays a crucial role in achieving access and equality for students with special needs (ABK). Through a literature review and content analysis, this qualitative study identified three main forms of innovation. First, multisensory media such as interactive videos, prayer cards, the Talkback System, and kinesthetic activities help students understand material according to their sensory characteristics. Second, value- and emotion-based media, such as Islamic films and exemplary stories, encourage empathy, motivation, and deepened religious meaning. Third, adaptive digital media based on AI, VR, and speech-to-text and text-to-speech features enable personalized learning for each individual. However, the implementation of these innovations remains hampered by limited resources, teacher competency, and a lack of collaboration among stakeholders. These findings underscore the importance of developing an inclusive PAI media paradigm and enhancing teacher capacity through adaptive technology. Further research is needed to directly test the effectiveness of each media in inclusive classrooms, as well as to develop technology-based PAI learning models that are scalable and easily implemented across various school contexts.

This study aims to analyze the implementation of blended learning in Islamic Religious Education (PAI) to foster educational interaction and enhance students’ well-being at SMA Negeri Ploso Jombang. The rapid development of digital technology in education requires innovative learning models that not only utilize technology effectively but also maintain meaningful pedagogical relationships between teachers and students. This research employed a qualitative approach using a field research design. The research participants consisted of Islamic Religious Education teachers and twelfth-grade students at SMA Negeri Ploso Jombang. Data were collected through observation, in-depth interviews, and documentation. Data analysis was conducted through data reduction, data display, and conclusion, while data validity was ensured through triangulation. The findings reveal that the implementation of blended learning strengthens instructional interaction between teachers and students by integrating online and face-to-face learning activities. This learning model provides students with opportunities to study independently through digital media, thereby allowing classroom time to be devoted to discussions and value reflections. Furthermore, blended learning contributes to improved student well-being, as reflected in increased student engagement, more positive social relationships between teachers and students, and a more comfortable learning environment. These findings indicate that blended learning can serve as an effective pedagogical approach for integrating the use of technology with character development in Islamic Religious Education.

ABSTRACT This study investigates the selection and pedagogical framing of biblical texts within Romanian Orthodox Religious Education textbooks for Grades I – VIII. It particularly emphasises the role of these texts as curricular artefacts. Based on both qualitative and quantitative content analyses of sixteen officially approved textbooks, the research delineates the most frequently included biblical passages and examines their correlations with the competencies, values, attitudes, and pedagogical objectives as outlined in the national curriculum. The findings indicate that biblical texts are predominantly selected and organised to promote moral development, prosocial principles, and the cultivation of spiritual and ethical qualities. Frequently encountered passages – such as the Lord’s Prayer, the Beatitudes, and fundamental parables – are consistently regarded as normative exemplars of conduct and relational attitudes, rather than subjects for interpretative or doctrinal analysis. This pattern reflects the curricular priorities of Romanian Orthodox religious education, wherein Scripture is principally utilised as a resource for ethical guidance and personal development. The study contributes to ongoing debates by demonstrating how textbook design shapes both the selection of biblical content and its pedagogical use within a specific confessional context, while also highlighting the limitations of textbook-based analysis.

Although the relationship between self-efficacy and learning outcomes has been widely discussed in various studies, studies that specifically examine the relationship between self-efficacy and learning outcomes in Islamic Religious Education and Character Education (PAI and BP) among vocational high school students remain limited. This study aims to determine the relationship between self-efficacy and PAI and BP learning outcomes among students at SMK Swasta Pembangunan Bukittinggi. This study employed a quantitative approach with a correlational design, involving 60 students selected through total sampling. Data were collected using a questionnaire to measure self-efficacy and score documentation to measure learning outcomes, and were then analyzed using the Spearman Rank correlation technique. The results showed that there was a positive and significant relationship between self-efficacy and learning outcomes, with a correlation coefficient of 0.264 and a significance value of 0.042 (< 0.05). These findings indicate that students with higher self-efficacy tend to have better learning outcomes, although the level of relationship found was in the low category. This study contributes to strengthening self-efficacy theory in the context of PAI and BP learning and broadens understanding of the role of psychological factors in the achievement of vocational high school students’ learning outcomes. The conclusion of this study confirms that self-efficacy is one of the factors that contributes to students’ learning success. Therefore, teachers and educational institutions need to develop learning strategies that can enhance students’ self-efficacy. The implications of this study include theoretical contributions to the field of educational psychology and practical contributions to the development of character-based learning, while also opening opportunities for further research on other factors that influence student learning outcomes.

The digitalization of madrasahs faces challenges in sustaining both academic and moral quality post-pandemic, constrained by limited infrastructure, low digital literacy, and insufficient integration of technology into pedagogical and administrative practices. This study aims to examine sustainable digital transformation in madrasahs by assessing academic outcomes, moral development, infrastructure, teacher competence, and the effectiveness of technology integration. A Systematic Literature Review (SLR) of 20 peer-reviewed articles published between 2020 and 2024 was conducted, using thematic analysis to evaluate post-pandemic digital tools, blended learning practices, administrative efficiency, and teacher capacity. Findings indicate that digital platforms, including Google Classroom and SIMDIK, have enhanced accessibility, administrative processes, and academic outcomes; however, moral education remains under-supported due to superficial pedagogical adaptation. Persistent barriers include the digital divide in remote areas, infrastructure limitations, and gaps in educators’ Technological Pedagogical Content Knowledge (TPACK). Sustainable transformation requires offline-capable systems, intensive teacher training, and models like Station Rotation to integrate character education effectively. Strategic leadership, digital teams, and supportive institutional culture are essential to ensure holistic student development. These insights inform policymakers and educators in developing equitable, value-based, and sustainable digital education in Indonesian madrasahs.

Although the Mappadendang tradition has received attention in various studies from social, symbolic, and Islamic law perspectives, research that specifically discusses the da‘wah values embedded in this tradition as a medium of cultural da‘wah remains limited. This study aims to analyze the da‘wah values contained in the Mappadendang tradition of the Bugis community and to explain its role as a medium for internalizing Islamic values based on local wisdom. This study used a qualitative approach with a cultural ethnography design, involving customary leaders, religious leaders, tradition practitioners, and community members selected through purposive sampling. Data were collected through participatory observation, semi-structured interviews, and documentation, and were then analyzed using the interactive analysis model of Miles and Huberman. The results showed that the Mappadendang tradition contains da‘wah values that include the value of gratitude, ukhuwah Islamiyah, gotong royong (ta‘āwun), silaturahmi, moral education, cultural preservation, and symbolic communication as a medium for transforming religious messages. These findings contribute to strengthening the study of cultural da‘wah and expand understanding of the integration of local culture as a medium of contextual da‘wah in Bugis society. This study concludes that local traditions have an important role as a means of internalizing Islamic values in the social life of the community and emphasizes the need to optimize a da‘wah approach based on local wisdom in responding to the dynamics of social change.

This study was motivated by the need for innovative learning media in Islamic Religious Education (IRE) in elementary schools, specifically to help students understand abstract moral values and enhance their motivation to learn. This study aims to develop and evaluate the feasibility and effectiveness of the MADANI (Media Dakwah Nilai Islam) Educational Website as a learning medium for third-grade elementary school students. The method used is Design and Development (D&D) based on the ADDIE model, which comprises five stages: analysis, design, development, implementation, and evaluation. Data were collected through interviews, observations, validation sheets, tests (pre-tests and post-tests), and student response questionnaires. The results indicate that the MADANI website is highly feasible based on expert validation regarding content, design, and ease of use. Implementation results show a significant improvement in student learning outcomes, evidenced by higher post-test scores compared to pre-test scores. Furthermore, student responses to the website’s use were highly positive, indicating increased motivation, engagement, and interest in learning. Thus, the MADANI website has proven to be an innovative and effective digital learning medium that supports meaningful learning and helps students understand and apply moral values in their daily lives.

This research was motivated by low student learning outcomes due to teacher-centered learning methods using lectures, resulting in suboptimal student participation and engagement. The Scramble method was chosen because it can create active, creative, and enjoyable learning, as well as encourage collaboration and rapid thinking. This study aims to determine the improvement in student learning outcomes in Islamic Religious Education (PAI) subjects through the application of the Scramble learning method in class VIII C of SMPN 5 Majalengka in the 2024/2025 Academic Year. This study used a Classroom Action Research (CAR) design implemented in two cycles. The subjects were 18 students of class VIII C. Data were collected through observation, learning achievement tests, and documentation. Data analysis was conducted using descriptive quantitative and qualitative methods. The results of the study indicate that the application of the Scramble method can improve student learning outcomes in the topic "Provisions of Sale and Purchase, Debts and Receivables, and Usury." The percentage of learning completion increased from 39% in the pre-cycle to 67% in cycle I, and reached 83% in cycle. Student learning activities also experienced significant improvements in each cycle. In conclusion, the Scramble method is effective in Islamic Religious Education (PAI) learning to improve student learning outcomes, active participation, critical thinking and collaboration skills. Teachers are advised to integrate this method with a variety of other learning strategies to maintain student motivation.

Islamic Religious Education (IRE) is an educational approach that emphasizes both cognitive understanding and mastery of spiritual values. In addition to this, IRE plays a crucial role in developing students' soft skills and nurturing their entrepreneurial spirit. In the context of Society 5.0, which is defined by technological advancements and human-centered innovation, students must be equipped with key competencies such as communication, creativity, collaboration, and decision-making, all grounded in religious values. Integrating IRE into the learning process allows students to cultivate empathy, responsibility, discipline, and a strong work ethic, which are essential for entrepreneurial success. This article aims to explore how adaptive and innovative IRE approaches can foster spiritual awareness and strengthen the entrepreneurial mindset of students in the face of global challenges. A qualitative descriptive approach was used, based on a literature study. The results show that the integration of Islamic values in IRE not only enhances students' spiritual development but also plays a significant role in their entrepreneurial growth. These findings emphasize that IRE provides a strategic framework for developing a more relevant educational ecosystem that can effectively address the evolving demands of the Society 5.0 era. By aligning Islamic values with entrepreneurial education, IRE contributes to creating well-rounded, socially responsible students prepared for success in the modern, technology-driven world.

This study systematically maps the intellectual landscape of religious moderation education in Indonesia by analyzing publication growth, identifying key influential actors, and tracing thematic evolution in order to provide a strategic theoretical framework for inclusive Islamic education policy. A bibliometric approach was employed, analyzing metadata from 149 Scopus-indexed articles published between 2015 and 2025. The results indicate that the discourse has reached a stage of “policy-driven maturity,” characterized by an exponential increase in publications after 2020, largely in response to national policy mandates. Thematic analysis reveals a core dualism between the “Education Implementation” and “Policy Response” clusters, illustrating how government directives are translated into pedagogical strategies. However, the findings also highlight a pronounced “silo effect” in institutional collaboration, primarily driven by localized and competitively allocated research funding schemes (e.g., BOPTN and Litapdimas), which limit cross-institutional synergy. This study concludes that research on religious moderation in Indonesia is systematically shaped by government policy and contributes significantly to the achievement of SDG 4 (Quality Education). Nevertheless, stronger cross-institutional collaboration is essential to sustain and further develop inclusive educational frameworks.

The UK Supreme Court's judgment in In the matter of an application by JR87 and another for Judicial Review , that religious education in Northern Ireland breached the Human Rights Act 1998, turned in significant part on a disconnect between statutory rights and administrative reality. While the judgment is a landmark in the history of the teaching of religion in state schools in Northern Ireland and a significant case in the growing corpus of human rights jurisprudence on religious education, this case note demonstrates how it also reveals the neglected salience of administrative burden – an idea central to public administration theory – to the practice of contemporary public law.

This study aims to explore the integration of ChatGPT in Catholic Religious Education and Character Development, focusing on students’ learning experiences, usage patterns, levels of awareness, and reasons for adopting the tool as a learning support. A qualitative phenomenological approach was employed to capture students’ lived experiences in using generative artificial intelligence in learning activities. The participants consisted of six junior high school students from Grades VII, VIII, and IX who were purposively selected based on their experience using ChatGPT in academic contexts. Data were collected through in-depth interviews, classroom observations, documentation, supplementary questionnaires, and field notes. Data credibility was ensured through method and source triangulation, as well as member checking. The data were analyzed thematically through the stages of data reduction, data display, and conclusion drawing and verification. The findings indicate that students use ChatGPT to deepen their understanding of learning materials and to support the completion of academic tasks. Two main patterns of use emerged, namely reflective and pragmatic, which shape how students engage with the technology. The integration of ChatGPT appears to contribute more strongly to the development of integrity-related values than relational values, underscoring the importance of sustained pedagogical guidance from teachers. These findings suggest that the purposeful integration of generative artificial intelligence, supported by reflective educational guidance, can promote both academic understanding and character formation. This approach also offers a transferable framework for the responsible integration of AI in faith-based educational institutions.

Background: Howard Gardner's Multiple Intelligences (MI) theory has become an important discourse in modern pedagogy by offering the concept of multiple intelligences. However, its implementation in Islamic Education requires critical study to ensure alignment with Islamic values, particularly in the context of holistic curriculum and learning development. Objective: This research aims to: (1) critically analyze the Multiple Intelligences theory from an Islamic Education perspective; (2) develop an MI pedagogical integration model in Islamic Religious Education learning; and (3) identify implementation challenges along with solution strategies. Method: The research uses a qualitative approach with systematic literature study methods. Data analysis was conducted through thematic content analysis techniques on primary and secondary literature related to MI theory, critical neuroscience, and Islamic education philosophy. Results: The analysis shows that the MI theory has significant pedagogical value for Islamic Education despite limitations in neurobiological validation. The concept of fitrah in Islam can serve as a philosophical foundation for integrating MI with Islamic Education. The developed integration model successfully maps nine types of MI intelligences into Islamic Religious Education competencies with a differentiated learning approach that integrates tawhid and adab values. Conclusion: The MI theory can be applied in Islamic Education as a complementary pedagogical framework, provided it is integrated critically through Islamic value filters. Effective implementation requires adjustment of learning strategies, development of holistic assessment systems, and continuous teacher capacity improvement.

This study aims to describe and analyze the integration of gender perspectives and environmental values ??in Islamic Religious Education (PAI) learning in madrasas. Issues of gender inequality and ecological damage are contemporary challenges that demand a response in Islamic education that remains relevant and contextual. This study uses a descriptive qualitative approach with data collection techniques through observation, in-depth interviews, and documentation studies. Data analysis was conducted using the Miles & Huberman interactive model, which includes data reduction, data presentation, and conclusion drawing. The results show that gender integration in PAI has begun to be seen through increased teacher understanding of the principle of equality in Islam and efforts to present representation of female figures in learning materials. However, patriarchal bias is still apparent in practices and teaching materials, so a more systematic strengthening of gender perspectives is needed. In the environmental aspect, madrasas have implemented ecological programs such as Clean Friday, waste banks, reforestation, and energy saving campaigns. Ecological values ??are integrated through the concept of khalifah fil-ardh, environmental fiqh, and the habituation of worship oriented towards nature conservation. The integrative learning strategies implemented by teachers include an integrative thematic approach, project-based learning, reflection (contemplation and reflection), and role models (uswah hasanah) which have been proven effective in increasing gender literacy, ecological awareness, strengthening social morals, and developing 21st-century skills such as creativity, collaboration, and critical thinking.

This study aims to analyze the implementation of multicultural values ​​in Islamic Religious Education and Christian Religious Education learning at SMP Negeri 2, Kualuh Selatan District. This study uses a qualitative approach with a descriptive case study method to gain a deep understanding of how multicultural values ​​are integrated into religious learning in a school environment with diverse religious backgrounds. Data collection techniques were carried out through observation, in-depth interviews with the principal, Islamic Religious Education teachers, Christian Religious Education teachers, and students, and supported by documentation studies. Data analysis used the interactive analysis model of Miles and Huberman which includes data reduction, data presentation, and conclusion drawing, while data validity was guaranteed through source triangulation and method triangulation. The results of the study indicate that religious teachers at SMP Negeri 2, Kualuh Selatan District have a good understanding of multicultural values ​​based on their respective theological perspectives. Islamic Religious Education teachers understand multicultural values ​​as a form of tolerance based on the teachings of the Qur’an and Islamic values, while Christian Religious Education teachers emphasize the value of universal love in Christian teachings as the basis for respect for fellow human beings. The implementation of multicultural values ​​in religious education is carried out through various strategies, such as collaborative learning, interactive discussions, the use of diverse learning media, religious literacy programs, and worship practices that emphasize mutual respect among students of different religions. This study concludes that religious education can be a strategic tool for instilling multicultural values ​​and strengthening tolerance among students in a pluralistic school environment.

This article presents a comprehensive analysis of the legal and institutional foundations of prison chaplaincy in Japan’s penitentiary system. The study focuses on the historical evolution of religious guidance in correctional institutions — from its origins during the Meiji era (1868—1912), through postwar reforms, to current practices, particularly within the framework of the National Federation of Prison Chaplains. The article explores the legal codification of religious activities in places of detention, analyzing key legislative acts that define the rights and functions of religious instructors. Particular emphasis is placed on the contributions of monks from the True Pure Land tradition (Jôdo Shinshû), who played a leading role in the establishment and expansion of prison chaplaincy. These monks not only initiated the practice but also worked systematically to institutionalize it. The article examines how Buddhist schools sought to preserve their social relevance and maintain integration within the state system by utilizing religious instruction in prisons as a continuation of their traditional public functions. Attention is given to the sectarian monopolization of this activity and to the conflict surrounding the appointment of the Christian reformer Tomeoka Kôsuke at Sugamo Prison — a pivotal moment in the broader debate over religious policy in the penal sphere. A separate section is dedicated to the work of Ogawa Shigejirô, a prominent reformer of Japan’s juvenile justice system, who significantly contributed to the adaptation of the German penitentiary model, which combined religious instruction, education, and discipline. His concept of “protective education” formed the basis of the Prison Act (1908), which institutionalized moral and ethical rehabilitation as a core element of penal practice. The article also underscores the continuing significance of spiritual and moral guidance as a distinct component of Japan’s correctional philosophy. It highlights the contemporary collaboration between religious organizations — primarily through the National Federation of Prison Chaplains — and state institutions under the constitutional principle of secularism, reflecting the ongoing evolution of Buddhism’s social role in modern Japanese society.

Islamic boarding schools (pesantren) in Indonesia are transforming, not only as centers of religious education but also as agents of economic empowerment through the development of entrepreneurship based on Islamic values. This study aims to analyze the strategies for forming santripreneur character, the transformation of students’ entrepreneurial spirit, and the empowerment model in managing business units at Pesantren Al Ma’ruf Kediri. Using a qualitative method with a case study approach, data were collected through participatory observation in business units (laundry, culinary, fisheries, etc.), in-depth interviews with caregivers, teachers (ustadz), and students (santri), as well as document analysis. The findings reveal that entrepreneurship education at this pesantren is holistically integrated through formal learning, seminars, study circles (halaqah), mentoring, and direct practice (experiential learning). This strategy effectively instills pesantren values such as independence, sincerity, honesty, and work ethic as a spiritual foundation in business, while simultaneously avoiding usury (riba) and exploitation. The empowerment model, based on structured mentoring and a task rotation system, successfully enhances the students’ entrepreneurial self-efficacy, fosters leadership qualities, and promotes the pesantren’s economic independence. In conclusion, the pesantren is capable of producing a generation of santripreneurs who are pious, morally upright, financially independent, and serve as agents of Islamic economic change adaptable to global dynamics.

Gender issues are still not optimally integrated into the Islamic religious education curriculum, especially at the elementary school level, which plays an important role in shaping students' religious and social values. The Islamic religious education curriculum often reflects gender bias, both in content, pedagogical approaches, and classroom learning practices. This study aims to analyze gender responsiveness in the Islamic Religious Education curriculum in Islamic elementary schools through the lens of Paulo Freire's critical pedagogy. This study is in the field of Islamic education and critical pedagogy, which emphasizes the values of justice, dialogue, and liberation in the educational process. The method used is qualitative research based on field studies through learning observations, in-depth interviews with teachers, and analysis of curriculum documents. The results show that despite initial efforts to accommodate gender perspectives, the Islamic Religious Education curriculum is still normative and teacher-centered, thus failing to fully encourage students' critical awareness of gender justice. Paulo Freire's critical pedagogy proved relevant as an analytical framework for reconstructing a more dialogical, participatory, and reflective curriculum. This study contributes to the development of a gender-responsive Islamic Religious Education curriculum and affirms the importance of transforming it to build critical awareness and inclusive religious understanding from primary education onwards.