This study aims to analyze the implementation of the Integrated Islamic School (SIT) curriculum in fostering students’ Islamic character at SMAIT Al Uswah Tuban. It employs a qualitative approach using a case study design. Data were collected through observations, interviews with the principal, teachers, and students, as well as analysis of curriculum documents and instructional guidelines. Data analysis was conducted through data reduction, data display, verification, and triangulation to ensure the validity of the findings. The results indicate that curriculum planning is grounded in the principle of tawhid and the characteristics of the SIT curriculum, involving the participation of multiple stakeholders. The curriculum is implemented through the integration of the national curriculum, SIT graduate competency standards, and the pesantren curriculum, and is strengthened by flagship programs such as Qur’anic memorization (tahfidz), language development, and leadership training. Evaluation is conducted through observation, self-assessment, and the active involvement of teachers and parents. The implementation of the SIT curriculum contributes to the development of students’ Islamic character, particularly in the values of shidiq, amanah, tabligh, fathanah, and istiqamah. These character traits are cultivated through formal learning processes, non-formal activities, teacher role modeling, and school culture. However, several challenges were identified, including difficulties in aligning learning outcomes across multiple curricula, limited teacher readiness, misperceptions in practice, and inconsistencies in assessment. These findings present an effective model of Islamic character education at SMAIT Al Uswah Tuban. They not only reinforce theoretical perspectives on Islamic education and character formation within a tripartite curriculum integration framework but also provide practical contributions to curriculum implementation models in pesantren-based schools for similar institutions. Further research employing quantitative or comparative approaches is recommended to enhance the validity and generalizability of the findings.
The prevalence of bullying in educational settings indicates that religious education has not yet fully succeeded in fostering empathetic and humanistic social relationships among students. This situation underscores the importance of an educational model that focuses not only on academic achievement and mastery of religious knowledge but also on strengthening character development and positive social interactions within the school environment. This study aims to describe the design, implementation, and model of the Love-Based Curriculum in Akidah Akhlak instruction to prevent bullying behavior at MTsN 3 Malang. This study employs a qualitative approach using a case study design involving the school principal, Akidah Akhlak teachers, the vice principal for curriculum, guidance counselors, and students as research subjects. Data were collected through interviews, observations, and documentation, then analyzed using a descriptive-interpretive approach. The results indicate that the Love-Based Curriculum is built through the integration of values such as compassion, empathy, respect for others, religious practices, teacher role modeling, and a humanistic school culture to support positive social interactions among students. The implementation of this model contributes to the development of moral awareness, harmonious interpersonal relationships, and the creation of a safer and more comfortable school environment, thereby helping to prevent bullying behavior. This study contributes to the development of humanistic and character-based Islamic education by emphasizing the importance of social relationships and emotional experiences in the educational process. These findings affirm that education grounded in the values of love and a humanistic approach can serve as an effective preventive strategy in reducing bullying behavior in school settings.
This ethnographic study examines how Islamic law is contextually reinterpreted within multicultural rural Muslim communities in Indonesia through negotiations between dominant Shāfiʿī doctrines, local customs, and plural legal reasoning. Focusing on Nganget Hamlet, East Java, the study addresses a gap in contemporary madhhab studies by exploring how everyday Muslim communities selectively appropriate cross-madhhab principles beyond formal juristic institutions. Using participant observation, in-depth interviews, and document analysis, the findings reveal three interrelated dynamics. First, inheritance disputes are commonly resolved through musyawarah-mufakat (deliberative consensus), reflecting a shift from rigid farāʾiḍ (Islamic inheritance rules) formulations toward maṣlaḥah (public benefit)-oriented reasoning that draws upon juristic flexibility recognized across Sunni madhhab traditions. Second, local rituals such as sedekah bumi (earth thanksgiving ritual) and ruwatan desa (village purification ritual) are legitimized as ʿurf ṣaḥīḥ (valid customary practice) through maqāṣid al-sharīʿa (objectives of Islamic law) considerations, demonstrating how customary practices are accommodated within Islamic legal interpretation. Third, informal Islamic education functions as a space for transmitting pluralistic legal understandings in which multiple madhhab perspectives are pragmatically negotiated in everyday life. The study argues that Islamic law in rural multicultural contexts operates as a dynamic form of localized ijtihad (independent legal reasoning) that continuously negotiates between normative Shāfiʿī authority and socio-cultural realities. This research contributes to debates on legal pluralism and comparative madhhab studies by positioning Fiqh Nusantara as an applied model of cross-madhhab adaptability grounded in maqāṣid (higher objectives of Islamic law), ʿurf (customary practice), and lived Islamic legal practice in Southeast Asia.
Flooding remains a persistent threat in Indonesian urban areas, including Batu City, East Java, causing extensive physical, social, and economic impacts. This study examines flooding impacts and analyzes prevention and mitigation efforts from a socio-legal perspective, with a focus on governance and spatial planning. Using a qualitative sociological-legal approach, the study finds that recurrent flooding in Batu City is primarily driven by human-induced land-use changes and weak enforcement of spatial planning regulations. Conversion of protected forests into agricultural land and settlements has reduced water catchment capacity, while degradation of the Brantas River Basin, including sedimentation and river narrowing, exacerbates flood risk. Batu, Junrejo, and Bumiaji sub-districts are the most affected, with flood durations often exceeding three hours. The findings indicate that deficiencies in spatial planning governance and law enforcement are key institutional factors in flood vulnerability. This study contributes to environmental administrative law by linking spatial governance failures to disaster risk and offers policy recommendations for revising the Regional Spatial Plan (RTRW) and strengthening local flood mitigation regulations.
This research is motivated by the challenge posed by the fragmentation of social identity and sectarian egos, which often undermine the stability of Islamic educational institutions amid multicultural realities. This research aims to analyze in depth how Kiai leadership at Ma'had Bahrul Huda Tuban constructs an attitude of tasamuh (tolerance) as the basis of institutional resilience. The study uses a qualitative approach with an existential phenomenological design. Data were collected through in-depth narrative interviews with key informants, participatory observations, and policy artifact documentation studies, then analyzed using phenomenological reduction techniques to identify the essence of meaning in the subjects' leadership experiences. The results reveal three fundamental findings: first, the leadership of the kiai in Ma'had Bahrul Huda is rooted in integrating a triadic character that combines militaristic discipline, spiritual exemplarity, and managerial independence. Second, the practice of the Al-Hilm value (wise patience) is transformed into an inclusive communication infrastructure to navigate differences in background in religious organizations in the internal environment. Third, the implementation of radical generosity through various social programs has succeeded in converting spiritual capital into public trust that strengthens social cohesion beyond the barriers of social and religious strata. This study concludes that the resilience of multicultural Islamic education is not built through uniformity of identity, but through the transcendental honesty of leaders who can create a safe space for dialogue across diverse social and religious strata. The implications of this research propose a triadic leadership model as a new standard for progressive pesantren governance, maintaining the autonomy of values and institutional sustainability in the era of global pluralism.
