akhlak

Islamic civilization is one of the major civilizations that has significantly contributed to the development of science and education worldwide. During its golden age, it established educational institutions, fostered scholarly traditions, and produced influential scholars whose ideas continue to shape modern knowledge in the digital era. This article examines the relevance of Islamic civilizational values to the development of modern education through qualitative library research using thematic content analysis. The findings show that Islamic education was distinguished by four interrelated values, namely a strong culture of literacy, the integration of religious and general knowledge, an emphasis on moral formation (akhlak), and openness to knowledge from other civilizations, which together enabled scholars to advance science while upholding ethical and social responsibility. These values are highly relevant to addressing contemporary educational challenges, including declining critical literacy, uncritical dependence on digital technology and artificial intelligence, and the ongoing crisis of learners’ character. These values can inform the development of a modern educational system that integrates critical thinking, digital literacy, character education, and lifelong learning while maintaining moral and social responsibility.

This study aimed to develop an Islamic Theology and Ethics learning module for Islamic Junior High Schools (Madrasah Tsanawiyah, MTs) based on tazkiyatun nafs (purification of the soul) for prospective Islamic Religious Education (IRE) teachers using the ADDIE development model. The research employed a research and development approach comprising five stages: analysis, design, development, implementation, and evaluation. The participants were 22 prospective IRE teachers enrolled in the Islamic Religious Education Materials for MTs course at STAI Al-Hamidiyah Bangkalan during the 2025/2026 academic year. Data were collected through expert validation forms, student response questionnaires, student reflections, observations, and documentation. Quantitative data were analyzed descriptively using percentages, while qualitative data were analyzed through data condensation, data display, and conclusion drawing. The validation results indicated that the module achieved feasibility scores of 91.00% from the subject matter expert and 89.00% from the instructional media expert, yielding an overall average of 90.00%, categorized as highly feasible. Student responses reached 83.18% (366 out of 440), indicating very positive responses. The practical examples received the highest score (86.36%), while the clarity and systematic presentation of the material received the lowest score (80.00%). Student reflections highlighted muhasabah (self-reflection), emotional regulation, moral awareness, and teacher role modeling as meaningful learning experiences. The module offers a contextual learning resource that integrates spiritual purification into Islamic Theology and Ethics education. However, the findings are limited to module feasibility and participants' perceptions and do not establish improvements in pedagogical competence or learning effectiveness. Future research should examine the module's effectiveness using larger samples and structured learning outcome assessments.

The development of artificial intelligence in education opens up opportunities to support learning while also raising ethical issues related to academic integrity and students’ digital responsibility. This article aims to analyze the role of character education as a foundation for guiding the use of artificial intelligence in relation to these two aspects. The study employs a literature review using a descriptive-qualitative approach. The findings indicate that the values of ṣidq and amanah provide a conceptual foundation for transparency in AI use, recognition of intellectual contributions, adherence to assignment guidelines, and accountability for learning processes and outcomes. Meanwhile, the values of tabayyun, respect for others, and a focus on the common good underpin digital responsibility in the form of information verification, privacy protection, respect for intellectual property, and consideration of the social impacts of AI use. Strengthening these two aspects requires educators to lead by example, clear institutional guidelines, family support, and reflective learning grounded in ethical dilemmas. This article concludes that the integration of character education and AI literacy should be directed toward developing students who are proficient in using technology while also being able to make decisions honestly and responsibly. The resulting conceptual framework still requires empirical testing according to educational levels and contexts.

Oral communication skills are an important aspect of Akidah Akhlak instruction. However, teacher-centered instruction may limit students’ opportunities to ask questions, answer, and express opinions. This study aimed to analyze the effect of the Learning Cell cooperative learning model on students’ oral communication skills in Akidah Akhlak at MTI Tarusan Kamang. The study employed a quantitative approach with a quasi-experimental nonequivalent control group design. The sample comprised 40 ninth-grade students divided into experimental and control groups, with 20 students in each group. Data were collected through an oral communication skills questionnaire and documentation and analyzed using the Shapiro–Wilk normality test, Levene’s test for homogeneity of variance, and an independent-samples t test with SPSS version 26. The results showed that the experimental group’s mean questionnaire score increased from 36.85 on the pretest to 41.85 on the posttest, while the control group’s mean score increased from 37.50 to 38.45. Hypothesis testing revealed a significant difference between the two groups (t = 2.948; p = .005). These findings support the potential of the Learning Cell model to improve students’ oral communication skills as measured by the questionnaire. In practical terms, the findings may inform teachers’ development of interactive Akidah Akhlak instruction that encourages student participation. Future research should involve broader samples and supplement questionnaire-based measurement with direct observation to provide a more comprehensive understanding of students’ oral communication skills.

The Tarbiyah Anak Saleh (TRANS) Program is a character and religious development program for students at Al-Bashirah Integrated Islamic Elementary School (SDIT Al-Bashirah). Although the program has been implemented as one of the school’s flagship programs, it has never been systematically evaluated to identify discrepancies between its planning and implementation. This study aims to identify and measure the discrepancies between the planning and implementation of the TRANS Program using the Discrepancy Evaluation Model (DEM), which comprises four evaluation stages: design, installation, process, and product. The study employed an evaluation approach using a mixed-method design and was conducted from February 23 to March 7, 2026. Data were collected through questionnaires, interviews, and documentation. The questionnaires were administered to 132 students in Grades IV, V, and VI, while interviews were conducted with 3 teachers involved in implementing the program. The findings show that the overall discrepancy level of the TRANS Program was categorized as small. At the design stage, the program was supported by competent human resources and adequate facilities and infrastructure, although several activities had not yet been implemented and detailed technical guidelines were not available. At the installation stage, the level of program conformity reached 80%, with a discrepancy of 20%, categorized as small, although internet connectivity and transportation constraints were still encountered. At the process stage, the level of conformity also reached 80%, with a discrepancy of 20%, categorized as small, supported by the involvement of the school, teachers, parents, and students. At the product stage, the level of program achievement reached 84%, with a discrepancy of 16%, categorized as very small, as reflected in positive changes in students’ worship practices, moral character, discipline, and responsibility. These findings indicate that the TRANS Program demonstrates a high level of conformity and achievement; however, stronger technical guidelines and greater consistency in implementation are still needed to ensure that all program components are carried out optimally. ABSTRAK Program Tarbiyah Anak Saleh (TRANS) merupakan program pembinaan karakter dan keagamaan peserta didik di Sekolah Dasar Islam Terpadu (SDIT) Al-Bashirah. Meskipun program ini telah dilaksanakan sebagai salah satu program unggulan sekolah, belum pernah dilakukan evaluasi secara sistematis untuk mengetahui kesenjangan antara perencanaan dan pelaksanaannya. Penelitian ini bertujuan untuk mengidentifikasi dan mengukur kesenjangan antara perencanaan dan pelaksanaan Program TRANS menggunakan Discrepancy Evaluation Model (DEM), yang mencakup empat tahap evaluasi, yaitu desain, instalasi, proses, dan produk. Penelitian menggunakan pendekatan evaluasi dengan metode campuran (mixed method) yang dilaksanakan pada 23 Februari–7 Maret 2026. Data dikumpulkan melalui angket, wawancara, dan dokumentasi. Angket diberikan kepada 132 peserta didik kelas IV, V, dan VI, sedangkan wawancara dilakukan terhadap 3 guru yang terlibat dalam pelaksanaan program. Hasil penelitian menunjukkan bahwa tingkat kesenjangan Program TRANS secara umum berada pada kategori kecil. Pada tahap desain, program telah didukung oleh sumber daya manusia yang kompeten dan sarana prasarana yang memadai, meskipun beberapa kegiatan belum terlaksana dan belum tersedia petunjuk teknis yang rinci. Pada tahap instalasi, tingkat kesesuaian program mencapai 80% dengan kesenjangan 20% dalam kategori kecil, meskipun masih terdapat kendala jaringan dan transportasi. Pada tahap proses, tingkat kesesuaian mencapai 80% dengan kesenjangan 20% dalam kategori kecil, didukung oleh keterlibatan sekolah, guru, orang tua, dan peserta didik. Pada tahap produk, tingkat ketercapaian mencapai 84% dengan kesenjangan 16% dalam kategori sangat kecil, yang ditunjukkan oleh perubahan positif pada aspek ibadah, akhlak, kedisiplinan, dan tanggung jawab peserta didik. Temuan ini menunjukkan bahwa Program TRANS memiliki tingkat kesesuaian dan ketercapaian yang tinggi, tetapi masih memerlukan penguatan petunjuk teknis dan konsistensi pelaksanaan agar seluruh komponen program dapat terlaksana secara optimal.

The development of digital technology requires Islamic Religious Education (IRE) to accommodate students’ diverse potentials and foster creativity, including in Akhlak learning, which is often delivered through conventional approaches. This study aims to describe the planning and implementation of digital technology-based product differentiation, identify the forms and quality of students’ products, analyze the development of creativity, and examine the supporting and inhibiting factors at SMAN 1 Majalengka. The study employed a qualitative approach with a case study design. Data were collected through participatory observation, in-depth interviews with one IRE teacher and six eleventh-grade students, and documentation of instructional materials and students’ digital works. Data were analyzed through data reduction, data presentation, and conclusion drawing. The findings indicate that instruction was systematically planned through diagnostic assessment, product choices, and assessment rubrics. Implementation resulted in short films, educational videos, and digital posters that represented students’ understanding of moral values. Creativity was reflected in the development of originality, flexibility, elaboration, and fluency of thinking. Teachers’ technological competence, students’ enthusiasm, and a collaborative learning environment supported implementation, while limited time and technical constraints remained challenges. This study provides practical insights into implementing digital product differentiation to foster creativity in Islamic Religious Education. ABSTRAK Perkembangan teknologi digital menuntut pembelajaran Pendidikan Agama Islam (PAI) yang mampu mengakomodasi keberagaman potensi siswa dan mengembangkan kreativitas, termasuk pada materi Akhlak yang cenderung disampaikan secara konvensional. Penelitian ini bertujuan mendeskripsikan perencanaan dan pelaksanaan pembelajaran berdiferensiasi produk berbasis teknologi digital, mengidentifikasi bentuk dan kualitas produk siswa, menganalisis perkembangan kreativitas, serta mengungkap faktor pendukung dan penghambat implementasinya di SMAN 1 Majalengka. Penelitian menggunakan pendekatan kualitatif dengan desain studi kasus. Data dikumpulkan melalui observasi partisipatif, wawancara mendalam dengan satu guru PAI dan enam siswa kelas XI, serta dokumentasi perangkat pembelajaran dan karya digital. Analisis data dilakukan melalui reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa pembelajaran direncanakan secara sistematis melalui asesmen diagnostik, pilihan produk, dan rubrik penilaian. Pelaksanaannya menghasilkan film pendek, video edukasi, dan poster digital yang merepresentasikan pemahaman nilai Akhlak. Kreativitas siswa tampak pada perkembangan orisinalitas, keluwesan ide, elaborasi, dan kelancaran berpikir. Kompetensi teknologi guru, antusiasme siswa, serta lingkungan kolaboratif mendukung implementasi, sedangkan keterbatasan waktu dan kendala teknis menjadi hambatan. Penelitian ini memberikan gambaran praktis penerapan diferensiasi produk digital untuk mengembangkan kreativitas siswa dalam pembelajaran PAI.

This article aims to analyze the problems faced by Islamic Religious Education (PAI) in shaping students’ morals amid the development of social media. This research employs a qualitative method with a library research approach by examining scholarly journals on digital morality, Islamic education, social media etiquette, teacher role modelling, and digital literacy. The literature synthesis indicates that social media has become an environment that can influence students’ values and behavior. The issues discussed include exposure to content that contradicts Islamic values, impolite communication, cyberbullying, dependence on peer approval, and the gap between students’ understanding of Islamic values and their application in digital behavior. Nevertheless, social media also has the potential to serve as a medium for moral education when used appropriately. This study emphasizes the importance of teacher role modelling, digital literacy, habituation of Islamic values, contextual learning, and collaboration among schools, families, and communities. The fundamental issue to consider is how to connect students’ religious understanding acquired through classroom learning with the application of moral values in everyday life, including their use of social media. Therefore, PAI learning should focus not only on religious knowledge but also on developing students’ ability to apply Islamic ethics critically, wisely, and consistently in digital spaces.

Islamic Religious Education (PAI) teachers hold a significant function in fostering and improving students’ character through an instructional process that emphasizes not solely on religious understanding but additionally on the development of attitudes and behaviors in accordance with Islamic values. The objective of this article is to investigate the contribution of PAI teachers to the enhancement of students' moral characters through exemplary behavior, habituation, and advice. A literature review serves as the methodology for this article, analyzing multiple relevant sources related to Islamic education, teacher roles, character building, exemplary behavior, habituation, and advice. The results of the discussion demonstrate that PAI teachers act as instructors, guides, and exemplary figures for their students. Exemplary behavior is demonstrated through concrete examples in attitudes, speech, and daily actions, such as honesty, discipline, responsibility, and politeness. Habituation is implemented repeatedly, consistently, and systematically by means of religious programs and constructive actions within the school setting to ensure that ethical values can be applied in students’ daily lives. Meanwhile, advice serves to provide guidance and understanding to students regarding appropriate behavior in accordance with Islamic teachings. Therefore, exemplary behavior, habituation, and advice can serve as complementary strategies in supporting the development of students’ character.

معلمان آموزش دینی اسلامی (PAI) نقش مهمی در پرورش و ارتقای شخصیت دانش‌آموزان از طریق فرایند آموزشی ایفا می‌کنند که نه تنها بر فهم دینی بلکه بر توسعه نگرش‌ها و رفتارها مطابق با ارزش‌های اسلامی تأکید دارد. هدف این مقاله بررسی سهم معلمان PAI در بهبود ویژگی‌های اخلاقی دانش‌آموزان از طریق رفتار الگویی، عادت‌دهی و نصیحت است. روش این مقاله مرور ادبیات بوده و منابع مرتبط متعددی در زمینه آموزش اسلامی، نقش معلم، تربیت شخصیت، رفتار الگویی، عادت‌دهی و نصیحت را تحلیل می‌کند. نتایج بحث نشان می‌دهد که معلمان PAI به عنوان آموزگار، راهنما و الگو برای دانش‌آموزان خود عمل می‌کنند. رفتار الگویی از طریق نمونه‌های عینی در نگرش، گفتار و اعمال روزمره مانند صداقت، انضباط، مسئولیت‌پذیری و ادب نشان داده می‌شود. عادت‌دهی به صورت تکراری، مستمر و نظام‌مند از طریق برنامه‌های دینی و اقدامات سازنده در محیط مدرسه اجرا می‌شود تا ارزش‌های اخلاقی در زندگی روزمره دانش‌آموزان به کار گرفته شود. در همین حال، نصیحت به منظور ارائه راهنمایی و فهم به دانش‌آموزان درباره رفتار مناسب مطابق با آموزه‌های اسلامی به کار می‌رود. بنابراین، رفتار الگویی، عادت‌دهی و نصیحت می‌توانند به عنوان راهبردهای مکمل در حمایت از توسعه شخصیت دانش‌آموزان مورد استفاده قرار گیرند.

This study aims to analyze the personality competence of Islamic Religious Education (PAI) teachers in fostering students’ noble character at State Junior High School 1 Tebo. The study employed a qualitative descriptive approach. Data were collected through observation, interviews, and documentation involving the principal, PAI teachers, students, and relevant school documents. Data analysis was conducted through data reduction, data presentation, and conclusion drawing, while data validity was strengthened through source and technique triangulation. The findings indicate that the moral character of students at State Junior High School 1 Tebo is generally good and reflects religious values and norms. Nevertheless, several students still demonstrate behaviors that require further guidance, such as skipping classes, leaving lessons, speaking impolitely, arriving late, and not participating in school ceremonies. The personality competence of PAI teachers is generally well implemented, as demonstrated by faith and piety, noble character, wisdom, openness, authority, and the ability to provide positive influence and become role models for students. Character development is supported by positive school habits, students’ internal awareness, cooperation among school members, character-oriented curriculum, professional teachers, and adequate facilities. The inhibiting factors include differences in students’ backgrounds, family conditions, limited parental attention, peer and community environments, external information influences, and individual student conditions. The school addresses these challenges through guidance, habituation, supervision, discussion, and religious activities.

این پژوهش با هدف تحلیل شایستگی شخصیتی معلمان آموزش دینی اسلامی (PAI) در پرورش اخلاق کریمه دانش‌آموزان در دبیرستان دولتی شماره ۱ تبو انجام شده است. این مطالعه با رویکرد توصیفی کیفی صورت گرفته است. داده‌ها از طریق مشاهده، مصاحبه و اسناد، با مشارکت مدیر مدرسه، معلمان PAI، دانش‌آموزان و اسناد مرتبط مدرسه گردآوری شده‌اند. تحلیل داده‌ها از طریق کاهش داده، ارائه داده و نتیجه‌گیری انجام شده و روایی داده‌ها با استفاده از مثلث‌سازی منبع و روش تقویت گردیده است. یافته‌ها نشان می‌دهد که اخلاق دانش‌آموزان در دبیرستان دولتی شماره ۱ تبو عموماً خوب بوده و بازتاب‌دهنده ارزش‌ها و هنجارهای دینی است. با این حال، برخی دانش‌آموزان رفتارهایی از خود نشان می‌دهند که نیازمند راهنمایی بیشتر است، مانند غیبت از کلاس، ترک درس، صحبت بی‌ادبانه، دیر رسیدن و شرکت نکردن در مراسم مدرسه. شایستگی شخصیتی معلمان PAI عموماً به خوبی اجرا می‌شود و با ایمان و تقوا، اخلاق نیکو، خردمندی، گشودگی، اقتدار و توانایی تأثیرگذاری مثبت و الگو بودن برای دانش‌آموزان نمود می‌یابد. پرورش اخلاق با عادات مثبت مدرسه، آگاهی درونی دانش‌آموزان، همکاری اعضای مدرسه، برنامه درسی مبتنی بر شخصیت، معلمان حرفه‌ای و امکانات کافی حمایت می‌شود. عوامل بازدارنده شامل تفاوت‌های زمینه‌ای دانش‌آموزان، شرایط خانوادگی، توجه محدود والدین، محیط همسالان و جامعه، تأثیر اطلاعات بیرونی و شرایط فردی دانش‌آموزان است. مدرسه این چالش‌ها را از طریق راهنمایی، عادت‌دهی، نظارت، بحث و فعالیت‌های دینی مدیریت می‌کند.

This study aims to describe the implementation of morning and evening dhikr habituation, the formation of students’ religious morals, supporting and inhibiting factors, and solutions to obstacles at SMAIT Al Ishlah Maros. This research employed a qualitative field approach. Primary data were obtained from the female student coordinator, Islamic Education teacher, and students, while secondary data consisted of school documents and archives. Data were collected through observation, structured interviews, and documentation, then analyzed through data reduction, data display, and conclusion drawing. Data validity was examined through source and technique triangulation. The findings show that morning and evening dhikr is implemented routinely and in a structured manner as part of the school’s religious culture. Morning dhikr starts at 07.15 and is supported by OSIS assistants and teacher supervision, while evening dhikr is arranged according to students’ prayer conditions. The habituation is associated with discipline, responsibility, calmness, politeness, social care, and awareness of worship. Supporting factors include teacher and school support, OSIS involvement, parent cooperation, clear rules, and consistent habituation. Obstacles include lateness, reduced focus, drowsiness, peer distraction, desire to finish quickly, and weather conditions. Solutions include repeated dhikr for late students, strengthened supervision, coordination with parents and transportation providers, moving activities indoors during rain, and educational sanctions such as short religious talks.

هدف این پژوهش توصیف اجرای عادت ذکر صبح و عصر، شکل‌گیری اخلاق دینی دانش‌آموزان، عوامل حمایت‌کننده و بازدارنده، و راه‌حل‌های موانع در دبیرستان SMAIT Al Ishlah Maros است. این پژوهش با رویکرد میدانی کیفی انجام شده است. داده‌های اولیه از هماهنگ‌کننده دانش‌آموزان دختر، معلم آموزش اسلامی و دانش‌آموزان به‌دست آمد و داده‌های ثانویه شامل اسناد و آرشیوهای مدرسه بود. داده‌ها از طریق مشاهده، مصاحبه ساختاریافته و مستندسازی جمع‌آوری و سپس از طریق کاهش داده‌ها، نمایش داده‌ها و نتیجه‌گیری تحلیل شدند. روایی داده‌ها از طریق مثلث‌سازی منبع و روش بررسی شد. یافته‌ها نشان می‌دهد که ذکر صبح و عصر به صورت منظم و ساختاریافته به عنوان بخشی از فرهنگ دینی مدرسه اجرا می‌شود. ذکر صبح از ساعت ۰۷:۱۵ آغاز می‌شود و با حمایت دستیاران OSIS و نظارت معلمان همراه است، در حالی که ذکر عصر بر اساس شرایط نماز دانش‌آموزان تنظیم می‌شود. این عادت با نظم، مسئولیت‌پذیری، آرامش، ادب، مراقبت اجتماعی و آگاهی از عبادت مرتبط است. عوامل حمایت‌کننده شامل حمایت معلمان و مدرسه، مشارکت OSIS، همکاری والدین، قوانین شفاف و استمرار در عادت‌دهی است. موانع شامل تأخیر، کاهش تمرکز، خواب‌آلودگی، حواس‌پرتی توسط همسالان، تمایل به اتمام سریع و شرایط آب‌وهوایی است. راه‌حل‌ها شامل تکرار ذکر برای دانش‌آموزان دیررسیده، تقویت نظارت، هماهنگی با والدین و ارائه‌دهندگان حمل‌ونقل، انتقال فعالیت‌ها به فضای داخلی در هنگام باران و اعمال تنبیهات آموزشی مانند سخنرانی‌های کوتاه دینی است.

Parenting crises, widespread exposure to digital devices, and growing concerns over child protection highlight the need for a continuous and developmentally responsive framework for family education. This study aims to reconstruct a Qur’an-based framework of continuous child education through a tafsīr mawḍū‘ī (thematic interpretation) approach, supported by ṣaḥīḥ and ḥasan hadiths and informed by modern perspectives on child development. Employing a library research method, the study analyzes Qur’anic verses related to education, parenting, development, responsibility, and rushd, alongside interpretations from classical and contemporary Qur’anic exegetes. The data are analyzed thematically, comparatively, and conceptually, following Alim’s (2016) thematic interpretation methodology, and subsequently placed in dialogue with the developmental theories of Piaget, Erikson, Vygotsky, and Bronfenbrenner. The findings indicate that child education in the Qur’an and Sunnah can be reconstructed through seven analytical phases: pre-birth, pregnancy, birth and infancy, early childhood, tamyīz, adolescence, and the transition toward maturity. These phases constitute a continuous process of nurturing faith, worship, moral character, self-regulation, responsibility, and independence. This study proposes the Qur’anic Continuous Child Education Framework (QCCEF), which maps developmental phases, educational objectives, core values, family roles, educational strategies, and developmental indicators. The framework conceptualizes child education as a process of capacity transformation from nurturing toward awareness, responsibility, and independent maturity. Abstrak Krisis pengasuhan, paparan gawai yang masif, dan meningkatnya persoalan perlindungan anak menunjukkan perlunya kerangka pendidikan keluarga yang berkelanjutan dan responsif terhadap perkembangan anak. Penelitian ini bertujuan merekonstruksi kerangka pendidikan anak berkelanjutan berbasis Al-Qur’an melalui pendekatan tafsīr mawḍū‘ī, hadis ṣaḥīḥ dan ḥasan, serta perspektif perkembangan anak modern. Penelitian menggunakan metode library research dengan menganalisis ayat-ayat pendidikan, pengasuhan, perkembangan, tanggung jawab, dan rushd, disertai penafsiran mufasir klasik dan kontemporer. Data dianalisis secara tematik, komparatif, dan konseptual mengikuti metodologi tafsir tematik Alim (2016), kemudian didialogkan dengan teori perkembangan Piaget, Erikson, Vygotsky, dan Bronfenbrenner. Hasil penelitian menunjukkan bahwa pendidikan anak dalam Al-Qur’an dan Sunnah dapat direkonstruksi melalui tujuh fase analitis: pra-kelahiran, kehamilan, kelahiran dan bayi, kanak-kanak awal, tamyīz, remaja, dan menuju kedewasaan. Fase-fase tersebut membentuk kesinambungan pembinaan akidah, ibadah, akhlak, regulasi diri, tanggung jawab, dan kemandirian. Penelitian ini menghasilkan Qur’anic Continuous Child Education Framework (QCCEF) yang memetakan fase perkembangan, tujuan pendidikan, nilai inti, peran keluarga, strategi pembinaan, dan indikator perkembangan. Kerangka ini menegaskan pendidikan anak sebagai proses transformasi kapasitas dari pengasuhan menuju kesadaran, tanggung jawab, dan kemandirian.

بحران‌های فرزندپروری، مواجهه گسترده با ابزارهای دیجیتال و نگرانی‌های فزاینده درباره حفاظت از کودکان، ضرورت وجود چارچوبی مستمر و پاسخگو به رشد برای آموزش خانواده را برجسته می‌کند. هدف این پژوهش بازسازی چارچوبی مبتنی بر قرآن برای آموزش مستمر کودک از طریق رویکرد تفسیر موضوعی (تفسیر مَوْضُوعی)، با بهره‌گیری از احادیث صحیح و حسن و با توجه به دیدگاه‌های نوین درباره رشد کودک است. این پژوهش با روش کتابخانه‌ای، آیات مرتبط با آموزش، فرزندپروری، رشد، مسئولیت و رشد (رُشد) را همراه با تفسیر مفسران کلاسیک و معاصر قرآن تحلیل می‌کند. داده‌ها به شیوه تماتیک، مقایسه‌ای و مفهومی، مطابق با روش‌شناسی تفسیر موضوعی Alim (2016)، تحلیل و سپس با نظریه‌های رشد Piaget، Erikson، Vygotsky و Bronfenbrenner مقایسه و تطبیق داده می‌شوند. یافته‌ها نشان می‌دهد که آموزش کودک در قرآن و سنت را می‌توان از طریق هفت مرحله تحلیلی بازسازی کرد: پیش از تولد، بارداری، تولد و نوزادی، اوایل کودکی، تمییز، نوجوانی و گذار به سوی بلوغ. این مراحل فرایندی پیوسته در پرورش ایمان، عبادت، اخلاق، خودتنظیمی، مسئولیت‌پذیری و استقلال را شکل می‌دهند. این پژوهش چارچوب آموزش مستمر کودک قرآنی (QCCEF) را ارائه می‌دهد که مراحل رشد، اهداف آموزشی، ارزش‌های محوری، نقش‌های خانواده، راهبردهای تربیتی و شاخص‌های رشد را ترسیم می‌کند. این چارچوب آموزش کودک را به مثابه فرایند تحول ظرفیت از پرورش به سوی آگاهی، مسئولیت‌پذیری و بلوغ مستقل مفهوم‌سازی می‌کند.

21st-century Islamic education demands mastery of non-cognitive spiritual competencies, such as optimism (Husnuzan and Raja’), to mitigate adolescent mental health crises and academic anxiety (qalaq). Teologically anchored in QS. Az-Zumar: 53, QS. Al-Baqarah: 286, and QS. Al-Insyirah verses 5–6, optimism represents a mandatory spiritual-cognitive stance. However, school counseling and Islamic moral nurturing (Tarbiyah Akhlak) remain dominated by conventional, passive-verbalistic methods that trigger student boredom. This study aims to develop a block-based board game called Optimism Bridge to foster an optimistic attitude in Junior High School (SMP) students through an Islamic-integrated cognitive restructuring process.Using the Research and Development (R&D) method with the 4D model limited to the Develop stage, this study involved 20 grade IX-C students at SMP Negeri 42 Medan, two expert validators, and a field practitioner. Data collected via Likert and Guttman questionnaires were analyzed descriptively quantitatively. The results indicate that the media is highly feasible based on validation by media experts (84.00%) and material experts (94.70%), and is highly practical based on responses from counselors (97.50%) and students (84.00%).Philosophically, optimism in Islamic counseling is a cognitive-spiritual skill (Amal Qalbi) intervened through experiential activities. The findings confirm that integrating Seligman’s ABCDE Model and Islamic theological values (Raja’-Ikhtiar-Tawakal) into game mechanics effectively facilitates students’ disputation abilities (Mujahadah an-Nafs) against negative emotions and desperate thoughts (Waswas). Implications for a global audience, this study expands Islamic game-based learning by demonstrating that concrete visualization shifts the school counseling paradigm from passive-doctrinal to an emancipatory internalization of positive divine awareness.

آموزش اسلامی در قرن بیست‌ویکم مستلزم تسلط بر شایستگی‌های معنوی غیرشناختی، همچون خوش‌بینی (حسن‌ظن و رجاء)، به منظور کاهش بحران‌های سلامت روان نوجوانان و اضطراب تحصیلی (قلق) است. خوش‌بینی که ریشه در QS. Az-Zumar: 53، QS. Al-Baqarah: 286 و QS. Al-Insyirah آیات ۵ و ۶ دارد، یک رویکرد معنوی-شناختی الزامی محسوب می‌شود. با این حال، مشاوره مدرسه و پرورش اخلاق اسلامی (تربیت اخلاق) همچنان تحت سلطه روش‌های سنتی و منفعل-کلامی قرار دارد که موجب کسالت دانش‌آموزان می‌شود. هدف این پژوهش، توسعه یک بازی رومیزی مبتنی بر بلوک با عنوان «پل خوش‌بینی» برای تقویت نگرش خوش‌بینانه در دانش‌آموزان متوسطه اول (SMP) از طریق فرایند بازسازی شناختی تلفیق‌شده با آموزه‌های اسلامی است. این مطالعه با استفاده از روش تحقیق و توسعه (R&D) و مدل 4D محدود به مرحله توسعه، با مشارکت ۲۰ دانش‌آموز پایه نهم-C در SMP Negeri 42 Medan، دو ارزیاب خبره و یک کارشناس میدانی انجام شد. داده‌ها از طریق پرسشنامه‌های لیکرت و گاتمن جمع‌آوری و به صورت توصیفی-کمی تحلیل گردید. نتایج نشان داد که این رسانه بر اساس اعتبارسنجی توسط متخصصان رسانه (۸۴٫۰۰٪) و متخصصان محتوا (۹۴٫۷۰٪) بسیار مطلوب است و از نظر عملی بودن نیز بر اساس پاسخ‌های مشاوران (۹۷٫۵۰٪) و دانش‌آموزان (۸۴٫۰۰٪) در سطح بالایی قرار دارد. از منظر فلسفی، خوش‌بینی در مشاوره اسلامی یک مهارت شناختی-معنوی (عمل قلبی) است که از طریق فعالیت‌های تجربی مداخله می‌شود. یافته‌ها تأیید می‌کند که ادغام مدل ABCDE سلیگمن و ارزش‌های الهی اسلامی (رجاء-اختیار-توکل) در مکانیک بازی، به طور مؤثری توانایی مناظره دانش‌آموزان (مجاهدۀ نفس) در برابر هیجانات منفی و افکار یأس‌آور (وسواس) را تسهیل می‌کند. پیامدهای این پژوهش برای مخاطبان جهانی، گسترش یادگیری مبتنی بر بازی اسلامی را نشان می‌دهد و اثبات می‌کند که تجسم عینی، پارادایم مشاوره مدرسه را از حالت منفعل-آموزشی به درونی‌سازی رهایی‌بخش آگاهی الهی مثبت تغییر می‌دهد.