Jurnal Ilmiah Guru Madrasah

Understanding students’ experiences of bullying and negative interpersonal interactions is essential for strengthening child-friendly educational environments. General victim self-identification and behavior-specific reports offer complementary perspectives on these experiences. This study examined self-identified bullying victimization, reported perpetrator categories, negative interpersonal experiences, and behavioral responses among survey respondents in madrasah tsanawiyah in Pidie Regency, Indonesia, with particular attention to the correspondence between victim self-identification and experience reports. A descriptive quantitative analysis was conducted using 221 digital survey records collected October 22–25, 2022. Frequencies, percentages, and cross-tabulation were used to examine general victim self-identification, 12 negative interpersonal experience items, and 12 behavioral and social-response items. Of 221 respondents, 101 (45.7%) self-identified as bullying victims, with classmates being the most frequently reported perpetrator category (54.5%). Mockery or teasing was reported by 89 respondents (40.3%), while 57 (25.8%) endorsed at least one physical experience. Frequent use of derogatory nicknames for friends was reported by 113 respondents (51.1%). Overall, 146 respondents (66.1%) endorsed at least one negative interpersonal experience. Among respondents who did not identify themselves as bullying victims, 56 nevertheless reported at least one such experience, while 11 self-identified victims endorsed none of the listed experiences. General victim self-identification and behavior-specific reports captured partially different patterns of student experiences. These findings demonstrate the value of examining multiple forms of student reporting and provide empirical insights for strengthening confidential reporting, counseling support, adult-led student protection, and respectful communication within child-friendly madrasah practices.

Arabic speaking instruction requires approaches that expand learners’ opportunities to speak while addressing hesitation, limited active vocabulary, and dependence on translation. This article examines the contribution, enabling conditions, and limitations of the mubasyarah or Direct Method in the teaching of maharah kalam. It addresses a recurring weakness in the literature: findings from classroom action research, one-group pretest–posttest studies, comparative experiments, qualitative case studies, and learner-perception studies are often combined as though they provide equivalent evidence of effectiveness. A structured narrative review was conducted using publications issued from 2020 to September 2026 and accessible through official journal pages, DOI links, or publisher websites. Thirty-two journal articles, proceedings papers, and books were included in the conceptual synthesis, while the principal empirical studies were mapped by educational setting, participants, design, intervention, outcome, finding, and evidential limitation. The synthesis indicates that mubasyarah is promising for increasing speaking opportunities, classroom participation, confidence, and context-specific fluency when teachers provide gradual scaffolding, comprehensible input, repeated interaction, and a supportive language environment. The evidence does not, however, justify a universal claim of superior effectiveness. Several studies lack control groups, use non-equivalent outcome measures, report perceptions rather than performance, or examine reading, grammar, and numerical vocabulary instead of speaking. Teacher competence, practice intensity, initial proficiency, institutional language policy, and complementary methods remain plausible alternative explanations. Direct oral interaction should therefore constitute the core of speaking practice, while selective first-language support, explicit feedback, and eclectic techniques should be used according to learner needs

Women’s participation in the workforce has expanded, yet unequal remuneration, career barriers, occupational segregation, and disproportionate care responsibilities continue to limit substantive gender equality. In madrasahs, which function both as educational settings and professional organizations, gendered expectations may also shape learning, employment, career development, and leadership. This study analyzes Qur’anic ethical foundations relevant to women’s agency and workplace participation, situates them in dialogue with contemporary evidence on structural gender inequality, and proposes a Prophetic Gender Equilibrium framework with implications for gender-responsive madrasah education and governance. The study employed qualitative-conceptual library research using thematic Qur’anic exegesis (tafsīr mawdū‘ī) and a gender-ecological perspective. The Qur’anic corpus comprised QS. An-Nisā’ 4:1, QS. At-Tawbah 9:71, QS. Āli ‘Imrān 3:35–37, QS. Al-Qaṣaṣ 28:23 and 28:26, and QS. An-Naml 27:23–44. Interpretations were examined through Indonesian thematic exegesis, Tafsir Al-Mishbah, and relevant scholarship, while contemporary workplace evidence was treated as secondary contextual material rather than as a direct Qur’anic finding. The analysis identifies shared human dignity (nafsin wāḥidah) and reciprocal social partnership (awliyā’) as ethical foundations directly traceable to the selected corpus. Three Qur’anic narratives provide complementary models of women’s agency: Maryam represents spiritual autonomy and personal development; the two women of Madyan illustrate professional responsibility, competence, and integrity; and the female ruler of Saba’ illustrates deliberative leadership. Khadijah is treated separately as a historical exemplar of economic agency. These elements are synthesized into the proposed Prophetic Gender Equilibrium framework across micro, meso, and macro levels. The proposed framework provides a structured conceptual bridge between Qur’anic ethics, contemporary workplace gender justice, and gender-responsive madrasah education. Its institutional and policy implications are normative-contextual applications rather than direct textual prescriptions. Because the framework remains conceptual, its dimensions and operational indicators require empirical validation before claims about effectiveness or generalizability can be made.

Digital transformation is changing how pesantren manage learning, administration, and institutional accountability while raising concerns about the continuity of religious authority and educational traditions. This study examines the transformation of pesantren education quality management and formulates a context-sensitive framework for the digital era. It uses a structured integrative literature review organized through the Search, Appraisal, Synthesis, and Analysis (SALSA) framework. The final analytical corpus consisted of 27 substantive sources, including journal articles, foundational and conceptual works, and policy or institutional documents selected for their relevance, transparency, contextual fit, and verifiability. The synthesis identifies five drivers of transformation, six recurring challenges, and eight interrelated management dimensions. Spiritual and ethical values form the framework’s normative foundation; value-grounded leadership, sustainable quality culture, and contextual internal quality assurance constitute its governance layer; and selective digitalization, human resource and digital competence development, curriculum integration, and strategic collaboration form its operational layer. The framework treats technology as wasilah (a means) for educational purposes rather than an end in itself. Because it is derived from an integrative review, the framework represents conceptual relationships rather than empirically established causal effects. Comparative empirical research is required before its effectiveness can be assessed across different pesantren contexts.

The recitation of different Qur’anic verses for foreign delegations at Ayatollah Ali Khamenei’s state funeral prompted speculation that Iran was conveying hidden diplomatic messages through selective verse assignment. This study asks how verse selection for each delegation can be explained beyond ad hoc political signalling, and proposes Revelatory Situation Matching as an analytical mechanism for this purpose. Using a qualitative case study design, it examines twenty delegation–verse pairs drawn from approximately nine hours of official livestream footage. Historical revelatory situations were reconstructed from al-Wāḥidī’s Asbāb al-Nuzūl and the tafsīr literature; contemporary ceremonial situations were reconstructed from audiovisual observation and international media reports. Both corpora were coded independently through open, axial, and selective coding. The findings show that verse selection did not function as personalised political messaging to individual states, but as structural correspondence between historical revelatory situations and contemporary diplomatic circumstances: the strongest correspondences appeared among delegations associated with the Axis of Resistance, while partner states showed more moderate correspondences. The study concludes that Revelatory Situation Matching extends the function of asbāb al-nuzūl beyond hermeneutics into an analytical tool for contemporary Qur’anic reception, while Qur’anic Framing denotes the communicative effect produced once matched verses are performed before a public audience. These findings constitute an analytical reconstruction based on observable ceremonial patterns rather than a direct verification of the organisers’ decision-making process.

Aceh has a distinctive authority to institutionalize Islamic law within Indonesia’s decentralized legal system. Although this authority is frequently associated with efforts to address social and religious offenses, its contribution cannot be assessed solely through the existence of qanun or the imposition of legal sanctions. This study examines the historical and legal foundations, institutional mechanisms, normative functions, and implementation challenges of Islamic law in governing social problems in Aceh. It employs a qualitative historical-sociological design based on documentary analysis of national legislation, Aceh qanun, institutional publications, books, and relevant scholarly articles. The documents were analyzed through qualitative content analysis and organized around four categories: historical and legal institutionalization, institutional functions, mechanisms for regulating social and religious conduct, and implementation challenges. The analysis shows that the contemporary authority of Islamic law derives from the convergence of historical legitimacy, Islamic identity, asymmetrical autonomy, national legislation, and state institutionalization. Its implementation involves a multi-actor structure comprising the Islamic Sharia Office, Wilayatul Hisbah, police, prosecutors, the Mahkamah Syar’iyah, and community and customary institutions. Islamic law also provides a shared moral framework supported by meunasah, mosques, dayah, and gampong institutions. However, limited institutional capacity, overlapping jurisdiction, uneven enforcement, insufficient legal literacy, and concerns regarding gender equality, privacy, due process, and vulnerable groups constrain its implementation. The study concludes that the contribution of Islamic law depends on accountable law enforcement, procedural justice, moral education, social protection, rehabilitation, and community participation rather than punitive enforcement alone.

Fixed-term employment provides employers with flexibility in organizing labor but continues to raise legal questions concerning wage adequacy, employment security, and continuity of worker protection. This article examines the legal construction of wages and protection for workers employed under Perjanjian Kerja Waktu Tertentu (PKWT) in Indonesia, evaluates its compatibility with ijarah ‘ala al-‘amal and maqasid al-shari‘ah, and develops a normative reconstruction of wage justice. The study employed normative legal research using statutory, conceptual, case, and comparative-normative approaches. Legal materials were analyzed doctrinally through grammatical, systematic, and teleological interpretation, legal syllogism, and six indicators of wage justice: contractual clarity, adequacy, proportionality, timely payment, protection against unjustified differentiation, and continuity of socioeconomic protection. The analysis demonstrates that Indonesian labor law restricts PKWT to legally eligible work, limits time-based PKWT and any extension to a maximum total period of five years, requires reclassification as indefinite-term employment when PKWT is used for legally ineligible or permanent work, and guarantees wages, end-of-contract compensation, and social security. Indonesian labor law and ijarah ‘ala al-‘amal substantially converge in requiring clear contractual terms, proportional remuneration, timely payment, and protection of workers’ economic rights. Their compatibility remains incomplete, however, when contractual consent masks unequal bargaining power, minimum-wage compliance does not ensure an adequate livelihood, or compensation fails to provide continuity of protection. Wage justice should therefore be reconstructed through substantive wage determination, protection against differentiation based solely on contractual status, transparent wage provisions, automatic compensation and continuous social protection, and effective supervision and remedies.

The psychology of religion has expanded from a predominantly individual study of religious experience into a multidimensional field concerned with psychological, social, cultural, educational, and spiritual processes. Nevertheless, existing studies frequently examine its educational, mental health, social, and theoretical dimensions separately, resulting in limited conceptual integration across these domains. This article examines the contemporary development of the psychology of religion and synthesizes its relevance to education, social life, and psychological well-being. It employed a qualitative narrative-integrative literature review of recent publications identified through Google Scholar using Publish or Perish, supplemented by seminal works required to explain foundational concepts. The selected literature was analyzed through qualitative content analysis involving thematic coding, comparison of convergent and divergent arguments, and conceptual synthesis. The review identified three interrelated findings. First, contemporary psychology of religion conceptualizes religiosity as a dynamic and multidimensional phenomenon shaped by personal development and sociocultural contexts. Second, in education, religious meaning, moral reflection, social learning, and emotional regulation may contribute to character formation, learning motivation, psychological well-being, and social responsibility. Third, in social life, religiosity may support meaning-making, coping, prosocial behavior, tolerance, solidarity, and community support. These effects are not automatic, however, because rigid, punitive, or exclusionary interpretations may contribute to guilt, spiritual conflict, psychological distress, and social exclusion. The psychology of religion should therefore be applied critically and contextually, with attention to religious orientation, interpretation, pedagogy, social support, and cultural diversity.

This study explores the implementation and perceived contribution of blended e-learning to student engagement and instructional interaction in Islamic Religious Education at MA Al-Azzaam Semarang, Indonesia. The study employed a qualitative case study design. Data were collected through non-participant classroom observations, semi-structured interviews, and document analysis involving eight purposively selected participants, consisting of one madrasah leader, two Islamic Religious Education teachers, and five students. The data were analyzed through data condensation, data display, and conclusion drawing, while source and method triangulation were used to enhance the credibility of the findings. The results indicate that e-learning was implemented through a blended learning model combining face-to-face instruction with Google Classroom, Google Meet, and WhatsApp. Participants perceived that this model facilitated access to learning materials, supported student participation and independent learning, and expanded communication between teachers and students beyond classroom hours. However, its implementation was constrained by unstable internet connectivity, differences in students’ digital literacy, and limited opportunities for direct moral guidance and teacher role modelling. Face-to-face instruction therefore remained essential for religious practice, character development, and the internalization of Islamic values. The study suggests that the contribution of e-learning to Islamic Religious Education depends not merely on the availability of digital technology, but on the pedagogical allocation of online and face-to-face activities according to their respective instructional functions. These findings provide practical implications for madrasahs seeking to develop context-sensitive and value-oriented blended learning.

The Fourth Industrial Revolution has significantly transformed various aspects of education, including the development of the Islamic Education (PAI) curriculum. As digital technologies continue to evolve, the PAI curriculum is required to adapt while maintaining its role in strengthening Islamic values and character education. However, several challenges remain, including limited technology integration, insufficient learning innovation, and the inadequate incorporation of 21st-century competencies into the curriculum. This study aims to analyze curriculum innovation strategies for Islamic Education in the Industry 4.0 era. Employing a library research approach, the study examined books, journal articles, and other relevant scholarly sources, primarily published between 2020 and 2026. Data were analyzed through reduction, classification, interpretation, and synthesis techniques. The findings indicate that an adaptive and innovative Islamic Education curriculum should integrate digital literacy, critical and creative thinking skills, collaborative learning, and the strengthening of Islamic values. Such integration enables students to develop strong character, global competitiveness, and readiness to face the challenges of the digital age. The study proposes a digital-religious integrative curriculum model that combines technological competence, digital literacy, and Islamic moral values to support sustainable educational development in the modern era.

The rapid expansion of digital technology has increased children's engagement with online games, raising concerns regarding its influence on religious behavior within Islamic educational settings. Despite extensive research on the academic and social consequences of online gaming, empirical evidence addressing its association with students’ religious discipline remains limited, particularly at the Madrasah Ibtidaiyah level. This research examined the relationship between online gaming intensity and discipline in performing obligatory prayers among students of MIN 12 Nagan Raya. A quantitative correlational design was employed involving 53 students selected through purposive sampling. Data were gathered through validated and reliable questionnaires and analyzed using Pearson Product–Moment correlation and simple linear regression techniques. Statistical analysis demonstrated a significant negative correlation between online gaming intensity and prayer discipline (r = −0.451, p = 0.001). The regression results further indicated that online gaming intensity accounted for 20.3% of the variance in students’ prayer discipline (R² = 0.203). These findings indicate that increased involvement in online gaming tends to coincide with lower consistency in fulfilling obligatory prayers. The study contributes to the growing discourse on digital behavior and Islamic education by demonstrating that technology-related activities may influence not only academic and social dimensions but also the spiritual development of young learners. Consequently, strengthening cooperation between schools and families is necessary to encourage responsible digital engagement, foster self-regulation, and support the development of students’ religious character in the contemporary digital environment.

Religious leaders play an important role in shaping community understandings of gender relations in Muslim societies, particularly where religious authority remains closely connected to everyday social life. This article examines how religious leaders participate in gender mainstreaming in Kampung Jati Kaum, Tanjung Sari Village, North Cikarang District, Bekasi Regency, and reads this role through Fatima Mernissi’s critique of patriarchal interpretation. A descriptive qualitative design was used, with data collected through semi-structured interviews, participant observation, and supporting documentation. Eighteen informants participated in the research, consisting of six religious leaders and twelve community members. The data were analysed using the interactive model of Miles, Huberman, and Saldaña, with attention to recurring themes such as religious authority, domestic and public roles, conditional participation, contextual interpretation, and patriarchal assumptions. The findings show that religious leaders occupy a central position as normative mediators in the formation of gender norms. Their views fall into three broad tendencies: traditional, moderate, and progressive. Traditional views preserve domestic-public divisions, moderate views allow women’s participation under moral and domestic conditions, while progressive views connect women’s education and public participation with Islamic principles of justice and mutual responsibility. Through Mernissi’s critique, the article shows that gender mainstreaming in this community is shaped by negotiation between Islamic ethical values and inherited patriarchal cultural assumptions. The article argues that local religious authority can either reproduce gender hierarchy or open space for gradual gender-just reinterpretation.

The development of Generative Artificial Intelligence (Generative AI) technologies, such as ChatGPT, Gemini, Claude, and Copilot, has brought significant transformation to the Indonesian education sector. These technologies offer numerous benefits, including supporting personalized learning, enhancing the efficiency of educational administration, and facilitating the retrieval and processing of academic information. However, the increasing use of AI has also raised concerns regarding academic integrity, including AI-assisted plagiarism, information fabrication, excessive dependence on technology, and the decline of students’ critical thinking skills. These challenges highlight the necessity of an AI governance framework that can accommodate technological advancement while safeguarding fundamental academic values. This study aims to analyze the governance of Artificial Intelligence in Indonesian education through an examination of existing regulatory frameworks and to formulate a model for strengthening academic integrity in the era of Generative AI. The research employs a normative legal method using statutory, conceptual, and comparative approaches, supported by an extensive literature review of relevant legislation, legal doctrines, and scholarly publications. The findings reveal that AI regulation in Indonesia remains fragmented and sector-specific, lacking a comprehensive legal framework to govern the use of AI in educational settings. In contrast, regulatory practices in various countries emphasize the importance of transparency, accountability, personal data protection, fairness, and human oversight as fundamental principles of AI governance. Based on these findings, this study proposes a model for strengthening academic integrity through five key pillars: institutional policy development, AI literacy and digital ethics, transparency and accountability, adaptive learning and assessment design, and continuous monitoring and evaluation. This model is expected to serve as a foundation for developing educational policies that are adaptive, ethical, and responsible in responding to the rapid advancement of artificial intelligence technologies

This article examines bureaucratic bullying as a form of unequal power relation within government organizations. Although bullying has widely been discussed in schools, workplaces, and digital environments, its operation within bureaucratic structures remains relatively underexplored, particularly in the Indonesian context. Using a qualitative conceptual-critical literature review, this article synthesizes scholarship on workplace bullying, public sector organizations, symbolic violence, disciplinary power, bureaucratic polity, civil servant neutrality, and merit-based public administration. The analysis suggests that bureaucratic bullying can be conceptualized into five main forms: institutional intimidation, factual and symbolic marginalization, bureaucratic psychological manipulation, digital bullying in organizational communication, and excessive workload allocation as a punitive mechanism. These practices tend to be enabled by hierarchical authority, bureaucratic politicization, inconsistent implementation of the merit system, and organizational cultures that normalize domination. The discussion indicates that bureaucratic bullying may weaken meritocracy, reduce public service quality, encourage a culture of silence, increase the risk of maladministration, and erode public trust in government institutions. The article argues that preventing bureaucratic bullying requires more than ethical appeals to individual leaders. It requires stronger merit protection, transparent promotion and transfer mechanisms, safe reporting channels, protection for whistleblowers and complainants, and a broader bureaucratic reform agenda that addresses internal power relations within public organizations.

This study critically examines ChatGPT as an algorithmic epistemic mediator in contextual Islamic Religious Education (PAI) learning and its implications for religious moderation. The development of generative artificial intelligence has transformed how students access, interpret, and validate religious knowledge, raising pedagogical and epistemological concerns in Islamic education. This study employed qualitative library research by analyzing scholarly literature published between 2021 and 2026 from academic databases and journal portals, including Google Scholar, SINTA, Scopus-indexed journals, Springer, Taylor & Francis, and Elsevier. The literature was analyzed through reduction, thematic categorization, critical interpretation, and conceptual synthesis. The findings indicate that ChatGPT has an ambivalent role in contextual PAI learning. On the one hand, it may support religious moderation by expanding access to diverse Islamic perspectives, encouraging student inquiry, strengthening digital religious literacy, and facilitating reflective learning. On the other hand, it may also create risks such as simplification of religious teachings, algorithmic bias, pseudo-authority, and pseudo-moderation when AI-generated responses are accepted without critical verification. This study argues that ChatGPT should not be positioned as an autonomous epistemic actor or a final source of religious authority, but as a mediated learning aid that requires teacher verification, critical digital literacy, and reflective-dialogical learning. The study contributes to Islamic education scholarship by offering a conceptual framework for integrating ChatGPT responsibly into contextual PAI learning without weakening the epistemological foundations of religious knowledge.

Students’ learning interest is an important dimension of elementary education because it is closely related to engagement, participation, and students’ willingness to sustain learning activities. In the context of Kurikulum Merdeka, the deep learning approach has been increasingly discussed as a pedagogical strategy that may support meaningful, mindful, and joyful learning. This study aimed to examine the exploratory association between teacher-reported deep learning implementation and fourth-grade students’ learning interest in elementary schools of Sekayam Subdistrict. A small-scale exploratory quantitative survey design was employed. The study involved 85 fourth-grade students from four elementary schools and four homeroom teachers representing different school contexts, including remote, mixed rural-urban, and subdistrict-center settings. Data were collected using two closed-ended questionnaires: a 12-item learning interest questionnaire completed by students and a 12-item deep learning implementation questionnaire completed by teachers. The data were analyzed using descriptive statistics, validity and reliability tests, residual normality testing, homogeneity testing, and exploratory simple linear regression. The learning interest questionnaire was valid and reliable, with item-total correlations ranging from 0.477 to 0.663 and a Cronbach’s alpha value of 0.784. The regression result showed a positive coefficient for deep learning implementation, but the association was not statistically significant (B = 0.463; Beta = 0.177; p = 0.106). These findings suggest a weak positive tendency between teacher-reported deep learning implementation and students’ learning interest; however, the available data did not provide sufficient statistical evidence to confirm a significant relationship.

This study examines digital literacy as a form of nonformal learning through patterns of information technology investment among UMKM in Aceh. UMKM actors in Aceh continue to face fundamental challenges in mastering digital literacy, including limited digital competencies, inadequate technological infrastructure, and unequal access to digital learning opportunities. These conditions contribute to a persistent digital divide, which is further influenced by the limited role of educational institutions, including Islamic schools and community-based learning institutions, in preparing society for digital transformation. The study aims to explore information technology investment patterns among UMKM in Aceh as manifestations of nonformal learning processes, identify the role of technology-based training and mentoring in improving entrepreneurs’ digital competencies, and examine the potential contribution of educational institutions in supporting community digital transformation. This research employed a qualitative field research approach. Data were collected through in-depth interviews, participatory observation, and documentation studies involving 24 informants selected through purposive sampling in Banda Aceh, Aceh Besar, and Aceh Tengah. Data were analyzed inductively using thematic analysis, and findings were presented descriptively and interpretatively without making causal claims beyond the scope of qualitative inquiry. The findings reveal that 71% of informants experienced self-directed digital learning through gradual technology adoption, ranging from the use of WhatsApp Business to online marketplaces. UMKM actors who received structured technology training and mentoring demonstrated higher levels of digital competence and more significant business performance improvements compared to those relying solely on self-learning. The study concludes that technology adoption among UMKM in Aceh fundamentally represents a process of nonformal learning that requires systematic support from educational institutions and local governments through structured and sustainable digital literacy assistance programs

This study aims to provide a conceptual analysis of the Student Teams Achievement Division (STAD) learning model in the context of Islamic Religious Education (IRE). The method employed is a literature review using a conceptual analysis approach of relevant sources, including books, academic journals, and previous research findings. The analysis focuses on the theoretical foundations, characteristics, implementation procedures, as well as the strengths and limitations of the STAD model in IRE learning. The findings indicate that the STAD model has significant potential to enhance student engagement, promote collaborative learning, and improve understanding of religious concepts through constructive social interaction. Furthermore, the implementation of STAD aligns with Islamic values such as cooperation (ta’awun) and togetherness. However, its effectiveness largely depends on teacher readiness, classroom management, and student characteristics. Therefore, appropriate implementation strategies are required to optimize the use of the STAD model in Islamic Religious Education.

Letter recognition constitutes a fundamental component of early literacy development and plays a critical role in supporting beginning reading and writing skills in primary education. Difficulties in distinguishing letter forms, particularly visually similar letters, may hinder students’ early reading progress and classroom participation. This study aimed to develop a multimedia-based e-flashcard learning medium and to examine its feasibility and effectiveness in supporting letter recognition among Grade 1 students. The study employed a research and development approach using the ADDIE model, followed by classroom implementation through a one-group pretest and posttest design involving 25 students. The developed e-flashcards integrated letter forms, supporting images, example words, and audio elements designed to reinforce visual recognition and letter–sound associations. Feasibility evaluation through expert validation demonstrated that the product met validity standards across media, content, and language domains. The effectiveness findings indicated a marked improvement in students’ letter recognition performance, reflected in the increase from pretest to posttest scores. Statistical analysis using a paired-samples t-test indicated a statistically significant difference between pretest and posttest results. These findings indicate that multimedia-based e-flashcards can function as a supportive instructional medium for strengthening letter recognition, particularly in addressing difficulties related to visually similar letters in early primary classrooms.

The development of digital technology has brought significant changes to the world of education, including Islamic Religious Education (IRE). The challenges of the digital era are not only related to learning methods and media, but also to strengthening the values of religious moderation among students. This article aims to examine innovations in IRE learning methods in the digital era and their role in instilling the values of religious moderation. The method used is a literature study by analyzing various literature, scientific journals, and relevant sources related to PAI learning, digital technology, and religious moderation. The results of the study show that innovations in digital-based learning methods, such as e-learning, blended learning, and the use of educational social media, can increase the effectiveness of PAI learning while strengthening tolerant, inclusive, and moderate attitudes among students. Thus, PAI learning innovation in the digital era has a strategic role in shaping a religious, critical, and moderate generation

This article examines the rational theology of Muhammad Abduh (1849-1905) as a philosophical foundation for the reform of Islamic education. As a leading figure in the modern Islamic reform movement, Abduh’s influence extended beyond Egypt to the wider Muslim world, including Indonesia. This study aims to analyze the central role of reason (‘aql) in Abduh’s theological and philosophical system and its implications for the reform of Islamic thought, education, and law. Departing from his critique of the stagnation of the Muslim community characterized by intellectual rigidity (jumud), blind imitation (taqlid), and uncritical adherence to tradition Abduh asserted that Islam is inherently compatible with sound reason and rationality. Using a qualitative library research method, based on primary sources such as Risālat al-Tawḥīd and relevant secondary literature, this study finds that Abduh positions reason as the main epistemological pillar for understanding moral and theological obligations, including knowledge of God, His attributes, the hereafter, and ethical responsibilities. Revelation functions as a confirmation and completion of reason, rather than as its opposite. Furthermore, Abduh strongly rejects fatalism (Jabariyyah) and affirms human free will (Qadariyyah) through the principles of ikhtiar and moral responsibility. These findings demonstrate that Muhammad Abduh’s rational theology not only represents a theological reform but also constitutes a philosophical foundation for a modern Islamic educational paradigm that is rational, critical, and transformative

Effective human resource management (HRM) is necessary to ensure that teachers' competencies, motivation, and performance are in line with curriculum requirements and developments. However, teacher performance management in some schools is still administrative in nature, unstructured, and lacks follow-up. At Baitussalam 1 Public High School, teacher evaluation and guidance are not yet fully optimal, so that the utilization of potential and improvement of learning quality are not yet sustainable. This study aims to analyze the optimization of HRM in developing a PDCA (Plan-Do-Check-Act) based teacher performance model. The method used is descriptive qualitative with the subjects being the principal, teachers, and curriculum staff. Data were collected through interviews, observations, and documentation, then analyzed through data reduction, presentation, and verification. The results showed that the implementation of PDCA-based HRM has been structured, but there are still obstacles such as time constraints, differences in competence, facilities, motivation, and coordination. Optimization strategies were carried out through proper planning, systematic implementation, periodic evaluation, follow-up improvements, and increased teacher motivation. Consistent implementation of this model has been proven to support continuous improvement in teacher performance.

This study explores teachers’ perspectives on the use of physical games in English language teaching within school-based EFL contexts. Employing a descriptive qualitative design, data were collected through semi-structured interviews with eight secondary school English teachers who had experience using physical games in their classrooms. The data were analyzed using thematic analysis to identify recurring patterns in teachers’ perceptions and experiences. The findings reveal that teachers generally perceive physical games as a beneficial instructional approach, particularly for supporting vocabulary learning, speaking practice, and students’ motivation and engagement. Teachers reported that physical games encouraged active participation and reduced students’ anxiety in using English. However, the study also identifies several challenges in implementing physical games, including classroom management difficulties, limited instructional time, large class sizes, and restricted physical space. To address these challenges, teachers employed various adaptive strategies, such as selecting simpler games, establishing clear classroom rules, and modifying activities to fit contextual constraints. The study highlights that teachers’ perspectives on physical games are both positive and pragmatic. The findings suggest that physical games can be effectively integrated into English language teaching when they are carefully planned, contextually adapted, and aligned with instructional objectives. This study contributes to the understanding of physical games from the perspective of teacher cognition and offers practical insights for sustainable implementation in EFL classrooms.

The use of gadgets by children has become an inseparable phenomenon in daily life in the digital era. This study aims to analyze the impact of gadget usage habits on children's psychological aspects, including emotional development, social skills, and behavior. This research employs a qualitative method through literature review and observation of children aged 5–12 years. The findings indicate that excessive gadget use can lead to concentration disorders, increased aggressive behavior, and a decline in social interaction and empathy. On the other hand, guided and appropriate gadget use can enhance children's cognitive abilities and creativity. Therefore, parental involvement and time management in gadget use are crucial factors in minimizing its negative psychological effects on children

The Mosque Prosperity Agency (BKM) is a mosque management institution that plays a strategic role in promoting the functions of houses of worship, both in terms of worship, social aspects, and community empowerment. This study aims to review the performance of BKM from the perspective of Islamic organisational management, emphasising the principles of trust, consultation (syura), justice, and accountability. The research method used is descriptive qualitative, with data collection techniques including interviews, observation, and documentation studies at several mosques managed by BKM. Data analysis was conducted using an Islamic organisational management approach that included planning, organising, actuating, and controlling, as well as being linked to sharia values. The results of the study show that most BKM have attempted to apply modern management principles, such as work programme preparation, financial management, and organisational structure management. However, its implementation still faces obstacles in the form of a lack of professionalism, weak transparency, and limited human resource capacity. The Islamic organisational management perspective provides a normative framework that can strengthen BKM institutional practices, particularly in maintaining trust, increasing congregational participation through deliberation, and upholding justice in the distribution of mosque activities. This study concludes that the effectiveness of BKM is not only determined by its administrative structure and system, but also by the extent to which Islamic values are internalised in every managerial process. Thus, this study recommends strengthening the Islamic value-based managerial capacity of BKM administrators so that mosques can become centres of worship, education, and sustainable community empowerment

School administration management systems and models are solely designed for the development of school resource performance, including educational personnel. The preparation and implementation of activities are carried out sporadically and simultaneously so that all available facilities can be used effectively to improve school administrative services. This study aims to determine the readiness of school administration planning in developing the performance of educational personnel at MTsN 4 Aceh Besar and to identify the strategies prepared to overcome obstacles and challenges in school administration planning in developing the performance of educational personnel at MTsN 4 Aceh Besar. The research uses a descriptive qualitative approach, with data collection techniques carried out through observation, interviews, and documentation analysis. The data sources consist of the school principal, school administrative officials, and users of educational services. The results show that school administrative planning is prepared through a system of meetings at the beginning of the year, preparing work references and guidelines, and conducting evaluations at the beginning and end of each year. Meanwhile, strategies to minimise obstacles are carried out by preparing training schemes for existing resources, improving the functionality of available facilities, and providing adequate funds for the performance of educational personnel at the school

This study aims to examine the strategies and challenges of school principals in managing teamwork at MIN 20 Aceh Besar, and to compare them with the findings of previous studies by Dewi (2021) and Munandar (2022). This study uses a qualitative approach with data collection techniques through observation, interviews, documentation, and triangulation involving various school stakeholders. The results show that the principal's leadership strategies are implemented collaboratively, participatively, and contextually based on the school's work culture. These strategies include joint planning, team involvement in task distribution, delegation based on competence, and clarity of authority. In addition, regular monitoring and evaluation are carried out, as well as capacity building through structured training programmes. The main challenges faced are differences in the level of commitment among team members and limited technical skills. Nevertheless, trust among team members has been well established. Communication barriers are overcome through coordination forums and regular discussions. The headmaster continues to strive to improve team performance through planned training and development to overcome various limitations and strengthen collaborative commitment

This study aims to describe the implementation of flashcard media in early numeracy learning and to portray changes in early numeracy skills among children aged 5–6 years at PAUD Bintang Cendikia Ciomas. The research employed a qualitative descriptive approach. Participants were 15 children in Group B, with the classroom teacher serving as the primary data source. Data were collected through classroom observations, semi-structured interviews, and documentation, and were analyzed qualitatively through data organization, selection, display, and conclusion drawing. Trustworthiness was strengthened through technique triangulation. The findings indicate that play-based numeracy activities using flashcards were conducted in a structured and gradual manner, supported by daily lesson planning (RKH) and the use of number cards (1–10) accompanied by concrete pictures. During implementation, children showed positive responses in terms of increased enthusiasm, attention, and active participation. Descriptively, the results portray positive changes in recognizing number symbols, ordering numbers, and matching numbers with quantities. These findings suggest that flashcards may serve as an applicable instructional medium to support early numeracy learning in early childhood settings, particularly where prior instruction tended to be monotonous.

Abstrak

Penelitian ini bertujuan mendeskripsikan implementasi media flashcard dalam pembelajaran berhitung permulaan serta menggambarkan perubahan kemampuan berhitung permulaan anak usia 5–6 tahun di PAUD Bintang Cendikia Ciomas. Penelitian menggunakan pendekatan kualitatif dengan metode deskriptif. Subjek penelitian adalah Kelompok B yang berjumlah 15 anak, dengan sumber data utama guru kelas. Data dikumpulkan melalui observasi, wawancara semiterstruktur, dan dokumentasi, kemudian dianalisis secara kualitatif melalui pengorganisasian data, pemilahan, penyajian, dan penarikan kesimpulan, serta diuji keabsahannya dengan triangulasi teknik. Hasil penelitian menunjukkan bahwa pembelajaran berbasis bermain menggunakan flashcard dilaksanakan melalui kegiatan yang terstruktur dan bertahap, didukung perencanaan RKH serta desain kartu angka 1–10 yang disertai gambar konkret. Selama pelaksanaan, anak menunjukkan respons positif berupa peningkatan antusiasme, fokus, dan keterlibatan. Secara deskriptif, terdapat gambaran perubahan positif pada kemampuan mengenal lambang bilangan, mengurutkan angka, dan mencocokkan bilangan dengan jumlah benda. Temuan ini menegaskan bahwa media flashcard dapat menjadi alternatif media pembelajaran yang aplikatif untuk mendukung pembelajaran berhitung permulaan pada anak usia dini, khususnya dalam konteks pembelajaran yang sebelumnya cenderung monoton.

The development of artificial intelligence (AI) in education is often viewed as an innovative solution to improve learning quality and educational equity. However, in rural contexts, the use of AI may instead exacerbate educational disparities if it is not supported by adequate structural readiness. This article aims to analyze the digital divide in the use of AI in education, focusing on accessibility challenges and their implications for social exclusion in rural areas. Employing a literature-based qualitative analysis, this study examines national and international peer-reviewed journal articles addressing AI in education, digital divide, rural education, and educational policy. The findings indicate that limited digital infrastructure, low levels of digital and AI literacy among teachers and students, as well as insufficient policy readiness and institutional support, constitute major barriers to the meaningful implementation of AI in rural education. These conditions contribute to social exclusion and the reproduction of educational inequality in the AI era. The article argues that AI in education should be understood not merely as a technological issue, but as a social and pedagogical concern that requires equitable and context-sensitive policy approaches to ensure that AI serves as a tool for educational inclusion rather than exclusion.

Abstrak

Perkembangan kecerdasan buatan (artificial intelligence atau AI) dalam pendidikan sering dipandang sebagai solusi inovatif untuk meningkatkan kualitas dan pemerataan pembelajaran. Namun, dalam konteks masyarakat rural, pemanfaatan AI justru berpotensi memperlebar kesenjangan pendidikan apabila tidak didukung oleh kesiapan struktural yang memadai. Artikel ini bertujuan untuk menganalisis kesenjangan digital dalam pemanfaatan AI di bidang pendidikan dengan fokus pada tantangan aksesibilitas dan implikasinya terhadap eksklusi sosial di wilayah rural. Penelitian ini menggunakan pendekatan kualitatif berbasis kajian literatur (literature-based qualitative analysis) dengan menganalisis artikel jurnal ilmiah nasional dan internasional yang membahas AI dalam pendidikan, kesenjangan digital, pendidikan rural, dan kebijakan pendidikan. Hasil analisis menunjukkan bahwa keterbatasan infrastruktur digital, rendahnya literasi digital dan literasi AI pendidik serta peserta didik, serta lemahnya kesiapan kebijakan dan dukungan institusional menjadi faktor utama yang menghambat pemanfaatan AI secara bermakna di pendidikan rural. Kondisi tersebut berkontribusi pada munculnya eksklusi sosial dan reproduksi ketimpangan pendidikan di era AI. Artikel ini menegaskan bahwa pemanfaatan AI dalam pendidikan perlu ditempatkan sebagai isu sosial dan pedagogis, bukan semata-mata isu teknologi, serta memerlukan pendekatan kebijakan yang berkeadilan dan kontekstual agar AI dapat berfungsi sebagai instrumen pemerataan pendidikan.

This study aims to analyze the implementation of religious character education in Islamic Religious Education (PAI) learning at the elementary school level, focusing on SDN 08 Kikim Barat. A descriptive qualitative approach was employed using observation, interviews, and documentation. The findings indicate that religious character education is implemented through the integration of religious values in PAI learning, teachers’ role modeling (uswah hasanah), and daily worship habituation. The main values developed include religiosity, discipline, and responsibility. Theoretically, the findings demonstrate the integration of modern character education theory proposed by Thomas Lickona with classical Islamic thought, particularly Al-Ghazali’s concept of tazkiyah al-nafs and Ibn Miskawaih’s moral habituation. The theological foundation of religious character formation refers to Qur’an Surah Luqman verse 17. This study also reveals a structural gap between value formation at school and the home environment due to limited parental involvement. Furthermore, a positive correlation is found between students’ religious character and their mastery of PAI learning. The study concludes that successful religious character education requires sustained synergy between schools and families

Islamic Religious Education (IRE) learning is not merely oriented toward the acquisition of religious knowledge but also plays a strategic role in shaping students’ character and morality. One relevant approach to strengthening the affective and spiritual dimensions of learning is the integration of Sufi moral values (akhlak tasawuf) into the instructional process. This article aims to analyze the implementation of Sufi moral values in IRE learning, including sincerity (ikhlas), patience (sabar), humility (tawadhu’), asceticism (zuhud), and love for God (mahabbah). This study employs a qualitative descriptive approach using a library research method based on classical and contemporary literature related to Sufism, Islamic education, and IRE learning. The findings indicate that Sufi moral values can be systematically integrated through instructional planning, the habituation of religious attitudes, teacher role modeling, and spiritual reflection activities in the IRE learning process. The implementation of these values contributes positively to the formation of students’ religious character, the strengthening of spiritual awareness, and the development of moderate religious attitudes

Ibnu Sina (980–1037 M) merupakan salah satu filsuf dan ilmuwan Muslim terbesar dalam sejarah peradaban Islam yang memberikan kontribusi sangat luas, khususnya dalam bidang filsafat, kedokteran, dan pendidikan. Pemikirannya tidak hanya berpengaruh pada dunia Islam, tetapi juga memberi dampak besar terhadap perkembangan ilmu pengetahuan di Barat. Dalam konteks pendidikan, Ibnu Sina menekankan pentingnya integrasi antara ilmu pengetahuan rasional dan nilai-nilai spiritual sebagai landasan utama dalam membentuk manusia yang sempurna (insan kamil). Konsep ini menjadi cikal bakal pendekatan pendidikan holistik yang memandang peserta didik sebagai makhluk utuh, bukan semata-mata objek transfer pengetahuan.Penelitian ini membahas secara analitis filsafat pendidikan Ibnu Sina dengan menyoroti prinsip-prinsip dasar yang meliputi tujuan pendidikan, struktur kurikulum, metode pembelajaran, serta peran guru dalam proses pendidikan. Menurut Ibnu Sina, tujuan pendidikan adalah mengembangkan potensi akal, moral, dan spiritual peserta didik secara seimbang. Kurikulum hendaknya disesuaikan dengan tahap perkembangan anak, sementara metode pembelajaran perlu menekankan keteladanan, pembiasaan, dan dialog rasional. Guru dipandang sebagai figur sentral yang tidak hanya mengajarkan ilmu, tetapi juga membimbing pembentukan karakter. Pemikiran pendidikan Ibnu Sina tetap relevan dengan paradigma pendidikan holistik modern yang mengedepankan keseimbangan aspek intelektual, emosional, spiritual, dan moral peserta didik

Islamic education aims at the holistic development of learners, encompassing cognitive, affective, and psychomotor dimensions, as well as the cultivation of faith, morality, and mental health. Zakiah Daradjat is a prominent Indonesian Islamic education scholar who introduced an integrative approach between Islamic education and the psychology of religion, particularly within the context of Islamic Religious Education (Pendidikan Agama Islam/PAI). However, previous studies on her thought have largely remained descriptive and have not sufficiently engaged in critical analysis in relation to contemporary educational challenges. This study aims to critically analyze Zakiah Daradjat’s Islamic educational thought by examining its contributions, conceptual uniqueness, and relevance to the development of contemporary Islamic Religious Education in Indonesia. Employing a qualitative approach through library research, the study utilizes Daradjat’s original works as primary sources and relevant academic literature as secondary sources. Data analysis is conducted using content analysis with an emphasis on thematic and critical interpretation. The findings indicate that Zakiah Daradjat’s educational thought emphasizes a holistic, integrative, and contextual model of Islamic education grounded in the Qur’an, Sunnah, and ijtihad, and implemented synergistically across family, school, and community settings. The integration of Islamic education and the psychology of religion represents her distinctive contribution, particularly in strengthening learners’ character formation and mental health. Nevertheless, her ideas require deeper engagement with contemporary educational theories and pedagogical approaches to remain adaptive to global and digital challenges. Theoretically and practically, Zakiah Daradjat’s Islamic educational thought remains relevant as a foundation for the development of modern Islamic Religious Education, especially in addressing moral degradation and students’ mental health issues in Indonesia.

The development of contemporary science has generated divergent value orientations between Western and Islamic traditions. Western science emphasizes objectivity, value neutrality, and technical-empirical aspects, whereas the Islamic tradition integrates moral and spiritual values with the pursuit of public benefit (maqāṣid al-sharī‘ah). These differences have significant implications for Islamic Religious Education (IRE), particularly in shaping students’ character, ethics, and spirituality. This study aims to analyze the concept of the axiology of knowledge from Western and Islamic perspectives and to examine its implications for IRE practices. The research employs a qualitative approach through library research, involving a systematic review of primary and secondary literature on Western and Islamic philosophy of science, the axiology of knowledge, and education. Data were analyzed using descriptive-analytical and comparative methods to interpret value orientations, the purposes of knowledge, and their educational implications within both traditions. The findings indicate that Western science initially emphasized value neutrality and objectivity; however, contemporary discourse increasingly highlights the integration of ethics and moral values. In contrast, the Islamic scientific tradition consistently integrates revelation, reason, and empirical experience within a moral, spiritual, and public-benefit-oriented framework. These findings underscore that IRE should be developed holistically by integrating cognitive, ethical, and spiritual dimensions, enabling students to become not only intellectually competent but also morally grounded and socially responsible. The novelty of this article lies in its comparative analysis of Western and Islamic axiological paradigms as a means of strengthening IRE as a platform for character formation and a moral filter in responding to modern science and technology.

Values based learning emphasizes the cultivation of students’ character, moral reasoning, and spirituality alongside cognitive achievement. In Islamic education, Sufism or tasawuf can be approached as a pedagogical lens that foregrounds self-purification or tazkiyat al-nafs, moral formation, and the meaning of knowledge as a pathway to ethical and spiritual maturity. This article examines the philosophical foundations of Sufism in Islamic education, the relevance of core Sufi values to values based learning, and their pedagogical implications for teachers and classroom practices. Using a qualitative library research design with descriptive analytical and thematic content analysis, this study synthesizes classical and contemporary literature on Sufism, Islamic pedagogy, and character education. The review indicates that key Sufi values such as sincerity or ikhlas, patience or sabar, humility or tawadhu’, ascetic self-restraint or zuhud, and muraqabah as self-awareness under divine supervision are conceptually aligned with values based learning and can be internalized through teacher role modeling, habituation, reflective learning or muhasabah, and contextual integration across subjects. Effective implementation, however, depends on teacher readiness and systematic instructional design to ensure that values education moves beyond purely normative transmission.

This study focuses on the habitual literacy of Qur’anic reading at SMP Nurul Haq Klaten, aiming to understand the role of teachers, the impact on students’ character, and the challenges of implementation from the perspective of Islamic educational axiology. The research questions include: (1) how teachers guide Qur’anic literacy in full-day and boarding school settings; (2) the impact of literacy habits on students’ character and behavior; and (3) the challenges that arise and strategies employed to overcome them.This study uses a qualitative descriptive approach with a case study design. Informants were selected purposively, including the principal, Islamic Religious Education teachers, Qur’anic literacy facilitators, and students. Data were collected through observations, semi-structured interviews, and documentation studies, and analyzed interactively through data reduction, presentation, and conclusion drawing, with triangulation applied to ensure data validity.The results indicate that Qur’anic literacy habits are conducted intensively through halaqah sessions and integrated with both formal and non-formal activities, significantly shaping students’ religious character and enhancing discipline, responsibility, honesty, and social awareness. Teachers play a crucial role as facilitators, motivators, and role models. Challenges such as differences in students’ reading abilities, time management, and curriculum limitations can be addressed through adaptive strategies and the integration of non-formal activities.This study confirms that Qur’anic literacy serves as an effective means to internalize the values of Islamic educational axiology and provides an empirical foundation for developing literacy practices in other Islamic schools.

Interactions between Acehnese communities and foreign nationals have intensified alongside the growth of tourism, education, and social mobility in Aceh. Differences in language, cultural backgrounds, and social norms require adjustments in intercultural encounters. This study analyzes Acehnese communication patterns in interactions with foreign nationals, examines the socio-cultural factors that shape these patterns, and describes observable forms of communicative adaptation in everyday encounters. Employing a descriptive qualitative approach, the study draws on participant observation in Banda Aceh and Sabang, complemented by document-based review as a comparative analytical frame. Data were analyzed thematically through data reduction, display, and conclusion drawing. The findings indicate that Acehnese communication tends to emphasize politeness, caution, and indirect strategies in both verbal and nonverbal forms. These tendencies are reflected in careful wording, controlled intonation, and the management of interpersonal distance and eye contact, particularly in cross-gender interactions. Religious values, customary norms, and prior exposure to intercultural encounters accompany the formation of these patterns. Communicative adaptation is observed through simplified language use, strengthened nonverbal cues, and the selection of “safe” conversation topics. Overall, intercultural communication in Aceh emerges as an ongoing negotiation between openness to outsiders and the maintenance of local norms.

Listening and speaking are two interrelated language skills that play a crucial role in English as a Foreign Language (EFL) learning, particularly in developing students’ oral communication ability. However, these skills are often taught separately in classroom practice, which limits students’ opportunities to engage in authentic communication and hinders speech production. This article aims to examine the importance of integrating listening and speaking skills to promote students’ English speech production. Using a conceptual qualitative approach, this study reviews relevant theories and previous studies related to listening-speaking integration. The discussion focuses on the pedagogical benefits of integrated listening-speaking instruction and explores practical classroom strategies such as listen-and-respond tasks, role-play and simulation, information gap activities, and discussion-based listening. The findings indicate that integrating listening and speaking skills enhances students’ fluency, pronunciation, vocabulary use, confidence, and overall communicative competence. Therefore, this article suggests that listening and speaking integration should be considered a fundamental principle in EFL instruction to support effective speech production and prepare students for authentic communication beyond the classroom