The development of dayah in Aceh has increasingly been shaped by the expansion of state governance following the implementation of special autonomy. While this policy framework aims to strengthen institutional recognition and public support for Islamic education, it also introduces new bureaucratic requirements that challenge the traditional governance of dayah. This study examines how dayah institutions negotiate the tension between preserving religious traditions and adapting to modern administrative structures. This research employs a qualitative approach based on document analysis of policy regulations, institutional reports, and academic literature on dayah governance published between 2020 and 2025. The analysis focuses on three dimensions of governance: the regulatory and facilitative role of the Aceh Dayah Education Office; the implementation of accreditation and quality-assurance mechanisms; and the governance of Pokok Pikiran Dewan (Pokir) funding within the political economy of religious education. The findings show that the formal integration of dayah into state governance structures has expanded institutional legitimacy, improved access to public funding, and encouraged the development of institutional capacity. These reforms also impose administrative burdens and lead to uneven institutional adaptation, particularly among traditional and rural dayah with limited bureaucratic capacity. Existing accreditation systems prioritize measurable administrative indicators and insufficiently capture the moral, spiritual, and pedagogical characteristics that define dayah education. Pokir funding contributes to infrastructure development but also raises concerns regarding transparency and political patronage. This model requires adaptive regulatory frameworks, participatory governance mechanisms, and evaluation indicators that better reflect the distinctive values of Islamic educational institutions.
Arabic language learning in madrassas requires pedagogical readiness among teachers who can integrate language mastery, learning methodologies, and an understanding of institutional contexts. This study aims to analyze the role of Teaching Practicum as a professional learning vehicle for prospective Arabic teacher students through an experiential learning perspective. This study uses a qualitative approach with a multisite case study design at the State Aliyah Madrasah in Kendari City. Data were collected through classroom observations, semi-structured interviews, and document studies. The data are analyzed through data reduction, presentation, and verification, complemented by a data validity test using triangulation. The results of the study show that the Teaching Practicum provides an authentic teaching experience in the Madrasah for students in the Arabic Language Education study program, accompanied by deep, continuous pedagogical reflection. Students reproduce learning practices in madrassas in a well-established manner through structural approaches, some of which have begun to adopt communicative and contextual approaches. The support of Mentor teachers, the quality of supervisory assistance, and the institutional conditions of the Madrasah have played a significant role in shaping students' professional learning experience. These findings suggest that the Teaching Practicum should be delivered through practical experience, but instead requires a reflective, integrated design. The research implication emphasizes the importance of a learning approach grounded in concrete experience and reflection in developing Arabic teachers' competencies in madrasah.
Interfaith harmony is an important foundation for social cohesion in a pluralistic society, but it does not always occur naturally and requires a planned educational strategy. This study aims to analyze the construction of harmony through a local wisdom-based curriculum at Madrasah Aliyah Bali Bina Insani (MA BBI), a madrasah located in a Muslim minority context in Tabanan Regency, Bali. The research focuses on how local wisdom values are systematically integrated into the curriculum and educational practices to build interfaith harmony. This study used a qualitative case study design. Data were collected through in-depth interviews with eight key informants, including madrasah principals, Muslim and non-Muslim teachers, and community leaders; participant observation of the learning process and socio-religious activities; and documentation of curriculum documents and institutional policies. Data were analyzed using an inductive-interactive analysis model. The results show that MA BBI actively integrates Balinese local wisdom into its learning materials, inclusive pedagogical approaches, and institutional policies, thus creating an educational climate that supports tolerance, mutual respect, and social harmony. The curriculum serves not only as an academic tool but also as a social instrument in building harmony amidst religious diversity. The novelty of this research lies in its emphasis on the madrasah curriculum as a medium for fostering harmony among minority communities. This study confirms that developing a curriculum grounded in local wisdom is a powerful educational strategy for building social harmony in pluralistic societies and recommends further research across diverse socio-cultural contexts.
Learners' Willingness to Communicate (WTC) is widely recognized as a key indicator of success in language learning, as higher levels of WTC are associated with more effective and meaningful language use. This study investigates students' WTC in Arabic at An Nikmah Al-Islamiyah Islamic Boarding School in Phnom Penh, Cambodia, along with the factors that support and hinder its development. This area remains underexplored in non-Arab contexts involving Muslim minority populations. Employing a convergent parallel mixed-methods design, this study used a survey as the primary method, complemented by qualitative data from observations, interviews, and documentation, with thirty students participating. Quantitative data were analyzed using descriptive statistics, while qualitative data were examined through triangulation. The findings indicate that students' WTC in Classroom contexts was moderate (M = 2.45), whereas their WTC outside the Classroom was low (M = 2.00). Students were more willing to communicate in memorization-based tasks or when prompted by teachers, but showed limited engagement in spontaneous communicative situations. Supporting factors included high learning motivation, a supportive learning environment, and varied instructional methods. In contrast, inhibiting factors included limited facilities, mismatched teacher backgrounds, differences in students' proficiency levels, and minimal opportunities for Arabic practice outside the Classroom. The study concludes that enhancing WTC requires holistic, environment-based pedagogical interventions in Arabic language learning within non-Arab Muslim minority contexts, while also extending WTC research beyond its traditional focus on English language learning.
Good character is an essential factor for a teacher in transferring knowledge to students, alongside mastery of methods and subject matter. The lack of a standardized instrument for assessing the Tazkiyatun Nafs dimension among Madrasah teachers constitutes the primary research problem addressed in this study. This study aimed to develop and validate the Tazkiyatun Nafs instrument for Madrasah teachers using Rasch model analysis. The study population consisted of 405 Madrasah teachers, including 230 female and 175 male teachers. The data collection method used a 1–5 Likert-scale survey. The results of the Rasch analysis, conducted with the Winsteps program, indicated that 13 of 16 items on the Tazkiyatun Nafs instrument met the item-fit criteria and were distributed across four dimensions. The unidimensionality results showed that the Tazkiyatun Nafs instrument measures only a single construct; empirical results indicate that the proportion of variance explained by the measurement exceeds 30%. Item-fit statistics confirm a high level of conformity with the Rasch Model, as reflected by mean-square (MNSQ) values within the acceptable interval of 0.5 < MNSQ < 1.5. Reliability indicators also exhibit strong internal consistency, with item reliability reaching 0.99 and Cronbach’s Alpha recorded at 0.81. The findings of this study indicate a substantive alignment between the theoretical framework and the empirical evidence. The developed measurement model demonstrates coherence with the underlying conceptual structure, thereby offering policymakers practical utility for evaluating teachers’ competencies in the affective domain. Likewise, its reliability value demonstrated a high consistency index. Overall, it can be concluded that the Tazkiyatun Nafs instrument for Madrasah teachers has good psychometric properties and can be used for research and assessment purposes, particularly for evaluating affective characteristics among Madrasah teachers.
This study aims to identify the factors influencing students’ critical thinking and creativity and to examine the role of gamification and adaptive learning in classroom learning activities at Cahaya Rancamaya Islamic Boarding School, Bogor, Indonesia. The study employed a mixed-methods approach using a sequential exploratory design. In the qualitative phase, semi-structured interviews were conducted with 30 teachers to explore instructional practices that support higher-order thinking skills across both general and Islamic education subjects. The qualitative findings identified four key variables associated with students’ critical thinking and creativity: (1) the use of gamification in interactive learning, (2) the implementation of deep learning within adaptive learning environments, (3) learning motivation, and (4) learning engagement. Based on these findings, a structured questionnaire comprising validated indicators for the four constructs was developed and administered to 109 tenth-grade students. Quantitative data were analyzed using Partial Least Squares Structural Equation Modeling (PLS-SEM), which is appropriate for exploratory model development and moderate sample sizes. The results demonstrated that all four variables positively influenced students’ critical thinking and creativity. Learning engagement emerged as the strongest predictor, followed by gamification, learning motivation, and adaptive learning. The measurement model satisfied the required validity and reliability criteria, confirming the robustness of the proposed framework. These findings highlight the importance of integrating gamification and adaptive learning strategies within student-centered learning environments to enhance higher-order thinking skills and creativity among secondary school students.
This study examines the integration of educational psychology and anti-corruption education grounded in local wisdom as a strategic model for character development in Indonesian madrasahs, contributing to SDG 4, particularly targets 4.7 (education for sustainable development and global citizenship) and 4. a (safe, inclusive, and effective learning environments). The research responds to the persistent challenge of moral degradation among students and the limited availability of holistic, culturally responsive character education models. Employing a qualitative multiple case study design, the study was conducted at MTsN 1 and MTsN 2 Buleleng, involving 26 informants (principals, teachers, students, and parents) selected through purposive sampling. Data saturation was achieved when no new themes emerged across interviews, observations, questionnaires, and document analysis. Data were analyzed using Miles and Huberman’s interactive model, including data reduction, thematic analysis, and verification. The findings demonstrate that integrating psychological principles (self-awareness, empathy, and positive reinforcement) with anti-corruption values (honesty, discipline, and accountability), contextualized through local wisdom such as Tri Hita Karana, significantly enhances students’ character formation. Observable outcomes include reduced cheating behavior, improved task responsibility, increased honesty in daily interactions, and greater participation in collaborative and social activities. Furthermore, the synergy among schools, families, and community cultural practices fosters a sustainable moral ecosystem that supports inclusive and value-based learning environments. This study offers a contextually grounded, scalable model for character education, with practical and policy implications for strengthening culturally responsive, values-based education aligned with global educational goals.
Fostering the character of gratitude in students often becomes trapped in static doctrinal approaches, failing to reach the affective depth necessary for meaningful transformation. This study aims to explore and analyze pedagogical strategies that synergize the values of Islamic education and indigenous wisdom to nurture gratitude in primary school students. The research adopted a phenomenology design. Data collection techniques included interviews, focus group discussions, and observations. Data analysis in this study utilizes Robert K. Yin's systematic protocol, involving 25 Islamic Religious Education (IRE) teachers as key participants to uncover the essence of their lived experiences in internalizing gratitude values. The findings revealed that cultivating a character is implemented through a comprehensive orchestration of strategies, including systematic habituation, behavioral modeling, reflection through muhasabah (self-introspection), and the application of cooperative and experiential learning methods integrated with local cultural values. These findings asserted that instilling a character of gratitude is not merely an individual theological disposition but a socio-pedagogical construction that requires the fusion of Islamic educational values and indigenous wisdom to establish robust habituation practices. The implications of this study underscore the importance of shifting the paradigm from moralistic instruction to a reflective, contextually aligned pedagogy that resonates with students' spiritual values and sociocultural realities. This study makes a significant contribution to the development of more dynamic and applicable character education curriculum models at the primary school level.
Islamic boarding schools (pesantren) are important institutions for shaping students' (santri) political knowledge, especially among first-time voters. Democratic literacy is a key component in developing rational, critical, and responsible voters. Nevertheless, this relationship is still viewed in the narrow context of pesantren as a political weapon to mobilize an Islamic group, leading to a need for a deeper exploration of pesantren's educational role in democracy. Thus, this study seeks to examine the interplay between pesantren and Islamic politics in the context of democratic literacy education for first-time voters in West Java. This study is qualitative in nature and employs a case study method. These findings indicate that pesantren influences students' (santri) democratic literacy by instilling Islamic moral values, rational and critical political literacy, and maslahatan, or an understanding of the public interest. The influence of the kiai (Islamic clerics) is normative and ethical, but does not necessarily determine students' political preferences. As first-time voters, students show moderate and inclusive integration of Islamic values with democratic principles. This study shows that pesantrens are active contributors to generating first-time voters through democratic awareness, political responsibility, and a quality-of-democracy orientation.
Religious moderation is widely promoted in Indonesia to counter online-fuelled radical and intolerant narratives, yet its enactment at the school level often remains policy-driven and pedagogically thin. This study examines how moderation is internalized in an NU-affiliated Madrasah Aliyah in Jepara through Aswaja An-Nahdliyah lessons, collective rituals, and student organizations. Based on a qualitative case-study design, data were collected through classroom and school-activity observations, semi-structured interviews with seven informants (school leaders, an Aswaja teacher, and students), and document analysis of syllabi, lesson plans, textbooks, and internal policies (November 2023 to January 2024). The findings show that internalization progresses through intertwined stages of knowing, feeling, and doing that correspond to national commitment, tolerance, anti-violence, and cultural accommodation. However, the process remains uneven due to delayed learning resources, lecture-dominated instruction, and inconsistent family reinforcement. Sustaining moderation, therefore, requires an integrated ecosystem that links dialogical pedagogy, ritual participation, and community collaboration so that moderation becomes a lived civic-religious habit rather than a slogan.
The accelerating digital transformation in education has compelled Indonesian madrasahs to strengthen their competitiveness while preserving their Islamic identity. However, empirical evidence explaining how digital leadership contributes to institutional reputation remains limited. This study aims to examine the role of digital leadership in enhancing institutional reputation through digital service quality and Islamic brand identity. Grounded in the Resource-Based View (RBV), the study employed a quantitative approach using Partial Least Squares Structural Equation Modeling (PLS-SEM). Data were collected from 145 stakeholders representing digitally adopting madrasahs across Indonesia. The findings reveal that digital leadership does not directly influence institutional reputation (β = 0.147, p = 0.081). Instead, digital service quality (β = 0.334, p < 0.001) and Islamic brand identity (β = 0.348, p < 0.001) fully mediate the relationship. The model explains 45% of the variance in institutional reputation (R² = 0.450). These findings demonstrate that leadership vision alone is insufficient to generate reputational value unless translated into superior digital services and a strong Islamic brand identity. The study extends RBV within Islamic educational settings and provides practical guidance for madrasah leaders seeking to integrate technological innovation with religious values to achieve sustainable competitiveness.
This study investigates the identity negotiation and hybrid religiosity emerging from the clash between conservative Islamic boarding house rules (Ma’had Al-Jami’ah) and the expressive, digitally-native culture of Generation Z students. Employing a qualitative, case study approach at Ma'had Al-Jami'ah UIN Ar-Raniry, data were collected via in-depth interviews with 26 Gen Z students, lecturers, and supervisors, supported by rigorous observation and document analysis. Data analysis was conducted using Miles and Huberman's qualitative data analysis technique in three stages: data reduction, data display, and conclusion/verification. Findings demonstrate this hybridization is manifested across three domains: (1) Digitalization and profanation, where religious practice is subjected to virtual spectacle; (2) Negotiated modesty, where Shari’ah-compliant fashion is compromised by social trend-following; and (3) Desensitization and conformity, evidenced by the normalization of profane language due to the bandwagon effect. These findings converge to establish a dual identity: the Part-Time Mahasantri, who effectively inhabit a “Third Space” where conservative religious norms are temporarily suspended in favor of social conformity. This paper argues that students’ hybrid behavior is less a theological rebellion than an identity negotiation driven by peer influence and liquid religiosity, offering a critical insight for Islamic educational institutions aiming to achieve sustainable character development (SDG 4, Quality Education).
Ensuring equitable teacher distribution remains a critical challenge in improving the quality of madrasah education in Indonesia, particularly in the Greater Jakarta (Jabodetabek) region. Existing allocation policies primarily rely on teacher–student ratios and often overlook institutional capacity, regional diversity, and contextual conditions. This study examines the factors influencing the effectiveness of madrasah teacher distribution and develops adaptive planning scenarios to support more responsive policy interventions. A quantitative research design was employed using Structural Equation Modeling (SEM) to analyze the effects of individual, organizational, and external environmental factors on teacher distribution management. The findings were subsequently integrated with the TAIDA (Tracking, Analysis, Imaging, Deciding, Acting) framework to formulate adaptive scenario-based planning models. The results reveal that organizational factors have the strongest influence on the effectiveness of teacher distribution, followed by individual and external environmental factors. The study demonstrates that distribution challenges are shaped by the interaction of governance structures, human resource characteristics, and contextual conditions rather than by teacher availability alone. Three adaptive scenarios were developed, ranging from administrative approaches to systemic adaptive models emphasizing organizational capacity, evidence-based planning, and regional responsiveness. The study contributes to educational management literature by integrating empirical modeling with strategic foresight to support equitable, flexible, and sustainable teacher distribution policies.
In Indonesia, especially in religion-based educational institutions such as Islamic high schools within Islamic boarding schools, the use of learning technology, including mobile phones and laptops, in studying classical and contemporary tafsir has become significant, making it easier for students. Because classical and contemporary tafsir books are considered expensive for students, they are also difficult to find in shops in certain areas, so students download them on mobile phones and laptops. In increasing their insight into the field of classical and contemporary tafsir, students are not only accompanied by teachers, but they also use technology based on Artificial Intelligence, mobile phones and laptops so that it can be accessed anywhere and anytime, which can be helpful as a source of information and an interactive learning platform. In this study, the researcher used a qualitative method. Qualitative research methods are a relevant choice for exploring the pros and cons of using Artificial Intelligence-based learning technology for studying classical and contemporary tafsir books on mobile phones and laptops, especially to increase student independence at Islamic boarding schools in Ummah West Lombok. In this study, the researcher used a qualitative approach, Grounded Theory. The results of this study show that, although there are pros and cons, the use of Artificial Intelligence-based learning technology can have a significant positive impact on the learning process of third-grade senior high school students in classical and contemporary tafsir at Madrasah Aliyah Ishlahul Ummah. Students’ ability to understand classical and contemporary tafsir books has increased through mobile phones and laptops, thanks to easy access to diverse learning resources anytime, anywhere. In addition, students’ independence in learning has also increased.
Islamic boarding schools, known as pesantren, offer a distinctive educational experience where learning is intertwined with religious growth and community life. This research aims to evaluate the impact of school well-being and social support on the tendency for bullying in Islamic boarding schools. Specifically, the study investigates how personal motives and the perceived religious importance inherent in the pedagogical practices of these campuses can predict bullying behavior within the unique social environment and disciplinary system of pesantren institutions. We conducted interviews with 300 students across various pesantren. The cross-sectional survey utilized structural equation modeling (SEM). The findings indicate that personal qualities significantly predict an individual's spiritual meaning (β = 0.21, T = 3.18, p < 0.01) but do not directly relate to motivation or interest experience. In the context of pesantren, spiritual meaning is positively associated with these factors (β = 0.19, T = 2.87, p < 0.01). Spiritual factors significantly enhance motivation (β = 0.34, T = 5.62, p < 0.001) and spiritual meaning (β = 0.41, T = 6.48, p < 0.001). Social support emerges as the most reliable predictor of motivation (β = 0.38, T = 6.11, p < 0.001), interest experience (β = 0.29, T = 4.57, p < 0.001), and spiritual meaning (β = 0.26, T = 4.02, p < 0.001). Notably, interest experience negatively predicts bullying behavior (β = −0.31, T = 4.89, p < 0.001). These results underscore the crucial role of community and spiritual support in enhancing students' well-being and reducing harmful activities in pesantren.
The integration of Islamic values into science and mathematics instruction in madrasahs remains a persistent challenge in Classroom practice. While prior studies on Lesson Study have demonstrated improvements in instructional quality and collaborative reflection, limited attention has been given to how such professional learning structures can support the enactment of value-based pedagogies. This study addresses that gap by examining a modified Lesson Study model grounded in the Ulul Albab framework within a school-based action research design conducted over two cycles at a Madrasah Aliyah in Indonesia. Data were collected through participatory observation, in-depth interviews, and lesson plan analysis. The findings indicate that the model contributed to measurable shifts in teachers' pedagogical practices, particularly in the design of inquiry-based lessons that integrated reflective and ethical dimensions alongside scientific reasoning. However, the integration process was not uniform; some teachers initially reverted to symbolic or add-on approaches before gradually developing more coherent alignment between content and values. Compared to conventional Lesson Study implementations, the Ulul Albab-based model explicitly structures reflective dialogue around the epistemic and ethical dimensions of the subject matter, thereby extending the scope of collaborative inquiry beyond pedagogical techniques. These findings suggest that Lesson Study can function not only as a mechanism for improving instructional strategies but also as a structured space for negotiating the pedagogical meaning of value integration. The study contributes an empirically grounded professional development model that demonstrates both the possibilities and the practical challenges of translating faith-science integration into Classroom practice.
This study examines how Al-Irsyad Islamic Boarding School in Semarang Regency handles bullying through Islamic teachings, focusing on supervision and the internalization of values. The researchers collected data using a qualitative case study design through in-depth observations, interviews, and documentation. They analyzed the data based on Creswell's qualitative data analysis model. The study identifies two forms of bullying: verbal and social bullying. Verbal bullying typically involves demeaning remarks, such as teasing or assigning negative nicknames. Students often trigger this behavior through careless actions or rule violations. Verbal bullying also includes body shaming, such as calling someone bald. Meanwhile, social bullying generally occurs when students perceive certain actions as harmful to individuals or groups. In response, students may exclude others socially or limit interactions as a form of informal social sanction within group dynamics. Promotive, preventive, and rehabilitative strategies play a crucial role in creating a bullying-free environment. Promotive activities aim to instill moral values in students by emphasizing that bullying is wrong and highlighting the importance of compassion. Educators implement this strategy through initiatives such as banner displays, seminars, and lectures. Preventive measures use technology, such as CCTV, to enhance security, and rely on human supervision through coaching and mentoring systems. Curative measures focus on guiding perpetrators of bullying and preventing the recurrence of negative behavior.
This article examines how contemporary Indonesian stories of peaceful Islam construct ideas of the “good” Muslim child, focusing on the Rahmatan Series children’s books. It explores at how these books shape children’s moral subjectivities and whether they in support of the broader campaigns fostering moderate, peaceful Islam. Using Critical Discourse Analysis, the study identifies key moral themes, character roles, and ethical positions in the Series. Four dominant constructions of good Muslim children emerge: defenders of religious identity, pioneers of empathy and sacrifice, effective emotional self-regulators, and positive influencers. While the Series aims to promote peaceful Islamic values, the analysis reveals tensions, including the overrepresentation of female protagonists, the privileging of middle-class urban Muslim life, and the absence of non-Muslim moral exemplars. Theoretically, the study contributes to childhood and religious education scholarship by showing how peace-oriented narratives may simultaneously challenge and perpetuates stereotypes and biases. Practically, the findings offer insights for authors, educators, and policymakers, highlighting the need for socially inclusive and gender-balanced narratives. In alignment with SDG 4 (quality education) and SDG 16 (peace and justice), the article calls for Islamic children’s literature that more fully reflects diversity, equity, and interfaith coexistence.
Urban vulnerable populations frequently experience barriers to accessing sustained Islamic education, particularly those living in marginalized socioeconomic conditions. This study explores how Jama’ah Tabligh facilitates religious learning among vulnerable communities in Surabaya and Malang, including homeless individuals, older people, beggars, scavengers, and socially excluded groups. A qualitative case study design was employed, utilizing participant observation, semi-structured interviews, and documentary analysis involving Jama’ah Tabligh activists, mosque administrators, local community leaders, and participants from vulnerable communities. Data interpretation followed the Miles and Huberman interactive framework and was strengthened through source and method triangulation. The study found that Jama’ah Tabligh employs informal, relational modes of religious engagement through outreach activities, neighbourhood visits, and small-group learning sessions that emphasize lived religious practice over formal instruction. Such approaches were found to create accessible learning environments for individuals often excluded from institutional religious education. Participants reported greater involvement in worship, stronger spiritual motivation, improved everyday conduct, and increased participation in communal religious life. In addition, mosque-based activities promoted stronger interaction between marginalized groups and surrounding communities, contributing to broader social inclusion. This study expands current discussions on Islamic education by demonstrating how faith-based grassroots movements can function as educational actors for underserved populations. Rather than operating solely as a missionary movement, Jama’ah Tabligh may serve as a complementary pathway for extending religious learning to communities with limited institutional access. The findings also indicate the importance of collaboration between non-formal religious movements and established Islamic educational institutions to support more comprehensive and sustainable learning opportunities for vulnerable urban populations.
Morals are the main foundation in the formation of the character of students in Islamic boarding schools, but modern challenges such as the influence of globalization and the development of information technology have the potential to weaken the internalization of moral values. In this case, the dawn halaqah activity at the Darul Ilmi Banjarbaru Islamic Boarding School is an important strategy to instill moral values through direct experience, material appreciation, and the example of the supervisors. This research aims to examine the process of internalizing moral values through dawn halaqah as a medium for character development of students. The approach used is phenomenological qualitative, with data collection through in-depth interviews with ustaz, pesantren administrators, and students, as well as participatory observation and documentation. Data analysis is carried out inducively through the stages of reduction, presentation, and drawing conclusions. The results of the study show that dawn halaqah plays a significant role in shaping the attitudes and behaviors of students, including honesty, tawadhu', responsibility, patience, discipline, tolerance, and emotional control, thereby creating a harmonious and conducive pesantren environment. The internalization process takes place through regular habituation, spiritual reflection, and the example of the supervisor, which not only strengthens spirituality, but also builds the emotional and social maturity of the students. These findings confirm the effectiveness of routine religious activities as a medium for character development and show that a hands-on and exemplary approach can strengthen the internalization of moral values. The implications of this research can be the basis for the development of character education strategies in other Islamic boarding schools and religious education institutions, as well as provide guidance for teachers to design activities that are more contextual, systematic, and oriented towards the formation of a complete character. The uniqueness of this study lies in the discovery that the intensity of student involvement in the dawn halaqah is a key factor that directly accelerates the process of internalizing moral values, something that has not been widely revealed in previous research.
