This study aims to analyze structural challenges and inclusive learning practices in the implementation of Islamic Religious Education (PAI) in multicultural schools. SMAN Senduro was chosen as the research location because of its plural characteristics in terms of religion, culture, and ethnicity, as well as the strong influence of local wisdom of the Tengger people who uphold the value of tolerance. This research uses a qualitative approach with observation, in-depth interviews, and documentation. The results of the study show that the learning of Islamic Religious Education (PAI) contributes significantly to the formation of students' moderate attitudes, especially in the aspects of tolerance, respect for differences in beliefs, and the ability to interact harmoniously. Moderation values are not only obtained through learning materials, but also through an inclusive school culture and teacher example. However, the formation of religious moderation is still more influenced by the social environment of the school than by the design of learning that explicitly integrates the pedagogy of moderation. The main challenges include the limitations of contextual learning media, the lack of dialogical pedagogy-based planning, and the lack of optimal integration of local culture in the design of the Islamic Religious Education (PAI) curriculum. This study confirms that the effectiveness of multicultural Islamic Religious Education (PAI) depends on the synergy between Islamic teachings, learning practices, and local wisdom. These findings make an empirical and theoretical contribution to the development of dialogical, contextual, and local culture-based religious learning in strengthening students' religious moderation. Highlights• Students develop tolerance and harmonious interaction through contextual religious learning• School environment and teacher example play dominant roles in shaping moderation• Local traditions are linked with religious values to support contextual understanding KeywordsIslamic Religious Education; Multicultural Education; Religious Moderation; Inclusive Learning; Local Culture

ABSTRACT English language teaching (ELT) in postcolonial societies is never merely a pedagogical enterprise; it is embedded in colonial histories, nationalist language planning, cultural production, and global power relations. In Indonesia, English occupies an ambivalent position. Although it was not the language of formal colonial administration, it has become the most dominant foreign language shaping educational policy, institutional prestige, academic mobility, and access to global literary circulation. This article examines how English has been historically positioned and institutionally negotiated within Muhammadiyah universities, a network of Islamic modernist higher education institutions that play a significant role in Indonesia’s educational landscape. Adopting a decolonial perspective, the study draws on qualitative document analysis of national education laws, ministerial regulations, curricular frameworks, and internal Muhammadiyah higher education documents to trace the shifting ideological functions of English from the late colonial period to the post-authoritarian era. Rather than treating English as a neutral global skill or a purely neo-colonial imposition, the article conceptualizes ELT – including the teaching of literature and fiction – as a contested site of negotiation in which religious institutions mediate colonial legacies, national aspirations, moral education, and global linguistic hierarchies. The findings show that Muhammadiyah universities neither reject nor uncritically embrace English. Instead, English is strategically reframed as a resource for institutional modernization, international engagement, literary education, and dakwah [Islamic proselytization and missionary outreach], while being discursively aligned with Islamic values and nationalist educational goals. Literary texts function as pedagogical spaces through which global English is ethically re-signified. By foregrounding Muhammadiyah as an institutional actor in language planning, this article contributes to decolonial debates by showing how faith-based institutions reshape the meanings and limits of global English in postcolonial contexts.

Conventional evaluation in adult Islamic Religious Education (PAI) remains predominantly rooted in pedagogical paradigms that prioritize cognitive achievement, thereby overlooking the spiritual and existential development central to adult learning.This conceptual study employs systematic library research, drawing on scholarly sources indexed in Scopus, Google Scholar, and DOAJ. Data were analyzed through qualitative content analysis to translate Irfani epistemological concepts into observable educational indicators.The study proposes a three-stage evaluation framework integrating spiritual-intuitive dimensions with andragogical principles: (1) Tazkiyah, assessing behavioral and affective alignment; (2) Kashf, evaluating reflective depth and existential awareness; and (3) Ta’bir, measuring value internalization through ethical decision-making narratives. The framework introduces non-grading instruments, including self-reflection journals and ethical dilemma portfolios, to shift assessment from rote learning toward indicators of spiritual maturity.This model offers a transformative approach to adult PAI evaluation by emphasizing personal growth, intrinsic motivation, and non-coercive learning environments over formal certification. It aligns assessment practices with the holistic nature of adult religiosity. However, as a conceptual framework, it lacks empirical validation. Future research should focus on instrument development, expert validation, and cross-cultural application to enhance its robustness and practical implementation.

This study aims to explore the challenges faced by students in understanding the concept of isti’arah, which is one of the important elements in the subject of Balaghah. In addition, this study also assesses the level of effectiveness of the teaching approach currently practiced in religious education institutions under the management of the Federal Territory Islamic Religious Council (MAIWP). The approach of this study was qualitative, using a semi-structured interview method involving five Form Six students from two selected religious secondary schools who implemented the Early Curriculum at the STAM level. The data obtained was analyzed using a thematic approach to identify patterns, key issues, and suggestions for improvement submitted by students. The results of the study showed that students faced various challenges such as confusion in distinguishing between literal and figurative meanings, difficulty in understanding Balaghah's technical terms, as well as the absence of effective visual aids. In addition, the teaching method that is too teacher-centered and theory-oriented is also a factor in low and passive student involvement. Students suggest that learning resources be renewed with more interactive, engaging, and contextual approaches such as the use of animation, digital mind maps, virtual reality (VR) technology, as well as visual materials sourced from modern media and contemporary literary works. Based on these findings, this study proposes the development of a technology-based instructional learning model that emphasizes elements of visualization, interactivity, and application of real-world contexts. Overall, this study contributes to efforts to empower the pedagogy of Balaghah to be more innovative, student-centric, and in line with the needs of Islamic education in the digital era and the 21st century.

ABSTRACT This manuscript unpacks Mosston and Ashworth’s most fundamental discovery through the lens of ancient knowledge, that teaching is a chain of decision-making. It begins with a synthesis of Spectrum Theory and of Socratic, Platonian, and Aristotelian philosophies of moral education. I then explore four complexities that need to be addressed if this position is to thrive in schools: theoretical neutrality, pedagogical alignment, spectrum scales, and hybrid, composite, and betwixt styles. Thereafter, I conclude by philosophizing how a neo-Socratic, neo-Platonian, and neo-Aristotelian interpretation of The Spectrum can help guide pedagogies of truth, justice, and flourishing into existence. Altogether, my hope is for educators to better understand and leverage the terminology, telos, and traditions of the Spectrum in such a way that it helps them and their institution to achieve focused educational aims. For this science of teaching and learning has incredible untapped potential for advancing the nature of schools and education.

ABSTRACT Religious education in Pakistan has long served as a central mechanism for shaping moral and civic identity. Through the dual systems of madāris (seminaries) and public schools, the state has sought to forge a unified national identity grounded in Islamic morality and patriotism. This paper critically reassesses that project, arguing that the instrumentalization of religious education for ideological purposes has produced mixed outcomes. While it has reinforced a shared moral vocabulary, it has also deepened sectarian divisions and limited civic pluralism. Drawing on historical policy analyses and curriculum studies, the paper reveals how both madāris and state curricula perpetuate exclusionary narratives that marginalise religious and cultural diversity. It concludes by exploring emerging reform discourses that envision religious education as a space for critical inquiry, ethical reasoning, and civic inclusion – integrating faith with democratic values in a pluralistic and globally connected Pakistan.

School selection by parents is an important decision influenced by internal and external factors, such as location, cost, curriculum, facilities, and school reputation. This study aims to identify the main factors affecting parents’ decisions in choosing Islamic-based elementary schools. The theoretical foundation is based on consumer behavior and decision-making theories, which explain how individuals make choices based on perceived value, needs, and available information. The research employed a quantitative approach using surveys, analyzed descriptively and inferentially. The results indicate that the quality and religious values of the school are the dominant factors, including parental religiosity, quality of religious education, teacher competence, value-based curriculum, student achievement, and the development of students’ character and spirituality. Schools are recommended to focus on improving religious education, strengthening character, enhancing teacher competence, implementing a professional curriculum, and building reputation through the publication of achievements, testimonials, and creative promotional strategies. Transparency in facilities and costs is also essential to foster a positive image and increase parental trust. This study has several limitations, including the use of subjective survey data, a limited number of respondents, and a focus on Islamic junior high schools in East Java, which restricts the generalizability of the findings to other schools or regions.

Islamic Religious Education (PAI) in secondary schools plays a crucial role in fostering students’ moral character, spiritual awareness, and social responsibility. Amid rapid digitalization and shifting adolescent values, there is a growing need for pedagogical approaches that emphasize the internalization of Islamic values through student-centered learning.This study employed a descriptive qualitative design conducted at SMPN 1 Kadipaten, Tasikmalaya Regency. Data were collected through classroom observations, in-depth interviews with PAI teachers, and a review of relevant literature. The data were analyzed using thematic analysis to identify patterns in learning approaches, strategies, methods, and instructional techniques.The findings indicate that PAI instruction consistently կիրառes a student-centered approach supported by three primary strategies: inquiry-based, collaborative, and contextual learning. Four dominant teaching methods—group discussion, role-playing, interactive questioning, and digital media integration—were regularly applied. Contextual techniques, including storytelling, Islamic-themed ice breaking, and authentic assessment, enhanced student engagement, motivation, and the internalization of values across cognitive, affective, and psychomotor domains.The integration of student-centered approaches with diverse strategies and contextual techniques significantly improves the effectiveness of PAI learning and supports Islamic character formation. These findings contribute empirical insights to contemporary discourse on Islamic and moral education, highlighting the importance of adaptive pedagogy in addressing current educational challenges.

Under the background of the Family Education Promotion Law, the collaboration between home, school, and society has become the focus of attention. Among the three parties, primary school students’ families are at a weak point in the joint efforts. This study administered a questionnaire survey to 325 parents of primary school students in H province to investigate their attitudes towards the competitive nature of education and the advancement of family education quality. The study found that the parents of primary school students in the home-school-community cooperative education system have weak willingness to participate, the cooperation channels are relatively single, the communication frequency is low, and the relationship between the three parties is tense. This study suggests five optimization strategies redefining parental education objectives encouraging the exchange of experiences among various stakeholders establishing a collaborative community involving home, school, and society. The distribution of rights and interests to facilitate equitable cooperation, and ensuring that parents, schools and society share information while clarifying their respective rights and responsibilities. Stimulate the initiative of the three parties in collaborative education and strengthen the correct value orientation of education.

The digital transformation has fundamentally altered the landscape of Islamic dawah (preaching). However, existing studies remain fragmented across isolated platforms, specific demographics, or singular aspects of digital religious communication, lacking an integrated analytical framework that systematically maps the interrelationship between benefits, obstacles, and mitigation strategies. This qualitative study addresses this gap by conducting a systematic literature review (SLR) following the PRISMA protocol, synthesizing findings from 35 peer-reviewed articles published between 2022 and 2025, sourced from Scopus-indexed journals and Indonesian SINTA-accredited publications (SINTA 2–4). Employing thematic analysis based on the Braun and Clarke framework, this research identifies four categories of benefits (expanded reach transcending geographical boundaries, enhanced youth engagement, interactive religious discourse, and democratization of religious knowledge), four categories of obstacles (misinformation proliferation, content verification challenges, commercialization of religious messages, and algorithmic barriers), and three strategic responses (strategic content planning, ethical guidelines adherence through Maqasid al-Shariah, and multi-stakeholder collaboration). The study proposes an original Digital Dawah Ecosystem Framework that conceptualizes the dialectical relationship between enabling and constraining factors in digital religious communication, revealing a "digital dawah paradox" in which the same platform affordances that facilitate expanded outreach simultaneously create conditions for misinformation and content distortion. Theoretically, this study extends the Uses and Gratifications Theory into the domain of religious digital communication. It contributes to the Mediatization of Religion theory by demonstrating how platform logics reshape dawah practices. Practically, the findings offer an operationalized strategic model for dawah practitioners, religious institutions, policymakers, and platform operators seeking to optimize digital religious communication while maintaining Islamic ethical integrity.

Adolescence is widely recognized as a formative period in human development, marked by intensified identity exploration, expanding cognitive abstraction, and increasingly autonomous moral reasoning. Within this dynamic context, religious belief and spiritual orientation often undergo significant reassessment. Rather than remaining passively inherited, religious meanings are frequently questioned, reformulated, or consciously appropriated. This article offers a bibliographical analysis of religious development during adolescence through the lens of the developmental psychology of religion. Drawing on identity theory, cognitive-developmental research, moral psychology, and contemporary discussions of pluralism and digital mediation, the study examines how adolescents engage with, reinterpret, and sometimes reconstruct religious commitments. The article further explores the educational implications of these developmental processes, arguing that religious education in secondary schooling must take into account adolescents’ cognitive and existential capacities if it is to remain intellectually credible and pedagogically meaningful. By synthesizing interdisciplinary scholarship, this study contributes to a developmentally grounded understanding of adolescent religiosity in contemporary societies.

This study re-establishes the moral status of shame—traditionally defined as the fear of dishonor—by reinterpreting honor as a sign of approval for excellence. Honor is redefined not as a mere external reward, but as a hallmark of the noble(kalon) that objectively validates a subject’s excellence and reflects their inner integrity. Accordingly, shame is interpreted as an emotion rooted in the desire for the noble and as a painful affective perception of one’s deviation from such values. By demonstrating that shame functions as an affective sensitivity that captures the moral significance of a situation, this research asserts its role as an active drive for moral development and maturity. Ultimately, these findings suggest that moral education should move beyond viewing shame as a maladaptive emotion and instead embrace it as a proactive force that steers the subject toward a noble life.

This study aims to analyze the implementation of pedagogical competence among Christian Religious Education teachers and its implications for students’ learning interest at SMTK Katharos Bekasi. The study is based on the importance of teachers’ pedagogical competence in creating effective learning environments and increasing student engagement in the classroom. A qualitative approach with a descriptive design was applied in this research. Data were collected through classroom observations, questionnaire-based interviews with students, and literature review. The findings show that teachers’ pedagogical competence is categorized as good, with an average score of 33.8 or 75.1% of the maximum score, reflecting effective classroom management, appropriate material delivery, and proper student guidance. Students’ learning interest is also categorized as good, with an average score of 32.8 or 72.9%, indicating active participation and positive engagement in the learning process. Therefore, pedagogical competence positively influences students’ learning interest, and continuous improvement is needed to enhance learning effectiveness.

This research aims to describe the application of the Jigsaw learning method in increasing students' interest in learning in Catholic Religious Education. This research is based on the fact that the application of monotonous teaching methods tends to result in low student engagement in the learning process, which in turn affects their interest in learning. In this context, the Jigsaw method is viewed as one of the cooperative learning alternatives that can encourage students learn actively, responsibly, and collaboratively in groups. In this study, a qualitative descriptive approach was used through a literature review. Data were obtained through the study various relevant bibliographic sources, and then analysed descriptively through the stages of collection, selection, classification, interpretation, and conclusion drawing. The research shows that the Jigsaw learning method can increase students' interest in learning, as this method encourages students to be more active in the learning process, more responsible in understanding and conveying the material, and more capable of collaborating with their peers. The Jigsaw method also contributes to the creation of a more dynamic, participatory, and meaningful learning atmosphere. Therefore, the Jigsaw learning method is a strategic alternative that should be implemented to improve the quality of Catholic Religious Education.

This research is motivated by the importance of strengthening students' religious character through Islamic Religious Education (PAI) based on Ahlussunnah wal Jama'ah (Aswaja) as an effort to counteract extreme religious attitudes and shape moderate personalities. This study aims to describe the Aswaja-based PAI learning strategy through the use of the Tebuireng Library Aswaja Book in shaping students' religious character at SMK Plus Khoiriyah Hasyim Tebuireng. The research uses a qualitative approach with a case study type. Data were collected through observation, in-depth interviews, and documentation, then analyzed using data reduction, data presentation, and conclusion drawing techniques, and their validity was tested through triangulation. The results show that the learning strategy is carried out through the integration of the values ​​of tawassuth, tasamuh, tawazun, and i'tidal in the planning, implementation, and evaluation of learning. The Aswaja Book is used as the main learning resource that supports the internalization of religious moderation values ​​through classroom learning and religious habits in the school environment. This implementation contributes positively to increasing students' religiosity, discipline, tolerance, and noble character. Thus, Aswaja-based Islamic Religious Education (PAI) learning through the Tebuireng Aswaja Book is effective in shaping the religious character of vocational high school students.

Digital transformation in Islamic Religious Education (PAI) faces an epistemological challenge: bridging the gap between technical proficiency and the internalisation of Tauhid (monotheism) and moral responsibility (Akhlak). This study analyses the utilization of digital media and student literacy profiles through a qualitative library research approach, synthesised using Miles, Huberman, and Saldaña’s interactive model. The findings reveal that current digital integration remains predominantly instrumental, focusing on interactivity while neglecting the normative dimensions of Islamic digital ethics. Consequently, students exhibit high technical skills but fragile critical reasoning, leading to the erosion of scientific authority (sanad) and susceptibility to religious misinformation. This article contributes theoretically by proposing a pedagogical framework where digital literacy is anchored in the principle of Tabayyun (verification). Practically, the study implies a managerial imperative for madrasah administrators to reconstruct the educational ecosystem. This involves formulating curriculum policies that explicitly integrate digital ethics and supervising teachers to function as authoritative curators of knowledge. These measures are vital to ensuring that digital adoption aligns with the ultimate goal of Islamic education: cultivating students who are technically competent yet spiritually and morally grounded.

This article examines how religious happiness and spiritual formation can serve as conceptual foundations for learning to live together in Indonesia's plural society. The unit of analysis consists of academic literature on religiosity, happiness, spiritual formation, pluralism, and social coexistence, with particular attention to studies relevant to the Indonesian context. The article aims to clarify the relationship between personal religious well-being and the social ethics of living together in a religiously diverse society. Drawing on a qualitative literature review, this study analyzes recent scholarly work to identify key conceptual patterns linking spirituality, happiness, and interreligious coexistence. The findings show that religious happiness is not limited to inward spiritual satisfaction but is also shaped by moral formation, spiritual practice, lived religious values, and service-oriented engagement with others. The novelty of this article lies in its integrative framework that connects personal spiritual formation with the civic and ethical task of sustaining social harmony in plural Indonesia. By locating religious happiness within the constitutional and Pancasila-based vision of coexistence, this study contributes a conceptual basis for developing more inclusive models of religious education, spiritual formation, and civic learning that support religious moderation, mutual respect, and social integration in contemporary Indonesia.

This study aims to analyze the internalization of akhlakul karimah through the combination of teacher personality competence and disciplinary consistency in shaping student morality. A qualitative library research design was employed, utilizing content analysis to synthesize conceptual and empirical literature. The findings reveal that teacher personality competence functions as a foundation providing living examples of how moral values are manifested in daily behavior. Teachers with mature personalities become identification figures inspiring students through exemplary conduct in patience, honesty, justice, and relational warmth. Disciplinary consistency provides a habituation framework enabling students to directly experience the consequences of each behavior through fair and consistent rule enforcement. The interaction between personal example and system consistency produces stronger internalization compared to when both factors work separately. This combination creates a moral education ecosystem where students not only understand values cognitively and habituate them behaviorally, but also appreciate them affectively through emotional bonds with teacher figures and experiences interacting with a fair system. Ultimately, what is formed is moral autonomy, the ability of students to behave well based on internal awareness, not because of external pressure. The study implies that teacher recruitment and development must proportionally attend to personality competence, schools need to build clear disciplinary systems implemented consistently by all parties, and integration between teacher personality development and disciplinary system strengthening is required within a unified policy framework.

This study aims to analyze the teaching objectives and practical tasks related to Sichuan traditional chanting from the perspective of Intangible Cultural Heritage (ICH), focusing on aspects such as cultural inheritance, language development, aesthetic cultivation, musical perception, and moral education. The research utilized a Research and Development (R&D) approach combined with a Mixed Methods design, incorporating document analysis, expert interviews, and surveys to collect both qualitative and quantitative data. The sample consisted of 352 Chinese language teachers, school administrators, and educational practitioners involved in the teaching of classical Chinese literature and the transmission of chanting in primary and secondary schools in Sichuan Province, People’s Republic of China, using stratified sampling based on region, school level, and teaching experience. The qualitative data from expert interviews were analyzed using thematic analysis, while the quantitative data from the surveys were analyzed using descriptive statistics, including mean scores and standard deviations, as well as the Modified Priority Needs Index (PNI-Modified) to identify areas requiring development. The findings revealed that Sichuan traditional chanting plays a significant role in cultural inheritance and language development, enhancing language skills and deep reading comprehension, as well as emotional and aesthetic awareness. The analysis of teaching objectives showed that cultural inheritance and identity building were perceived as the most important goals (M = 4.56), followed by language development (M = 4.49), aesthetic and musical cultivation, and moral education. The analysis of teaching practices found that teacher demonstration and student imitation were the most frequently implemented activities (M = 4.51), followed by the integration of chanting with text interpretation (M = 4.47). The developmental needs analysis indicated that curriculum integration and instructional framework development were the most urgent areas for improvement (PNI-Modified = 0.31).

This study examines the institutional implementation of Islamic Religious Education (IRE) in an Indonesian university context, focusing on the growing tension between formal regulatory compliance and the substantive realization of holistic character formation in contemporary higher education. Drawing on institutional theory, particularly the concept of institutional decoupling, the study employs a qualitative case study design using in-depth interviews, document analysis, and non-participant observation to investigate how IRE policy is structured, enacted, and adapted at Universitas Muria Kudus. The findings demonstrate a pattern of partial decoupling: although formal alignment with national mandates is evident through compulsory course allocation, standardized learning outcomes, and administrative structuring, these formal arrangements do not consistently translate into comprehensive affective and behavioral transformation. This gap is primarily shaped by structural constraints, notably limited credit hours and lecturer workload. At the same time, the study identifies adaptive institutional mechanisms—primarily structured co-curricular mentoring programs—that operate as re-coupling strategies connecting symbolic policy commitments with lived religious practice. These initiatives extend learning beyond classroom boundaries and enable more experiential internalization of ethical and spiritual values. The study concludes that meaningful IRE implementation requires hybrid governance models that integrate curricular and co-curricular structures and are supported by proportionate institutional resources. The findings imply the need to recalibrate policies on credit allocation, lecturer workload distribution, and the formal recognition of mentoring frameworks as strategic institutional instruments for character education, while extending the relevance of institutional decoupling analysis to religious education policy in higher education.