Vol. 2 No. 1 (2026): Global Journal of Islamic Education (GAJIE)

Coastal communities face structural challenges such as economic instability, limited access to education, low levels of religious literacy, cultural vulnerability, weak social governance, early marriage practices, marginalization, and environmental degradation. This complexity hampers their ability to adapt to social change and calls for more responsive educational interventions. This study aims to analyze the role of Islamic education in addressing these issues and to formulate an integrative conceptual model that combines Islamic values, coastal social dynamics, and empowerment approaches. Using a literature study with a thematic approach, this research examines academic literature, Islamic education theories, and coastal social studies. The findings indicate that Islamic education holds strategic potential through strengthening contextual religious literacy, internalizing maqāṣid al-sharī‘ah, developing adaptive curricula, promoting cultural da‘wah, facilitating social mediation, preventing early marriage, and fostering ecological literacy based on the concept of humans as khalīfah fil arḍ. The resulting integrative model emphasizes the importance of value internalization, social needs mapping, and multisectoral collaboration. This study contributes to expanding a more transformative, contextual, and locally grounded paradigm of Islamic education. In conclusion, Islamic education has the potential to serve as an agent of social transformation in coastal communities, although it still requires strengthened curriculum relevance, improved networking, and enhanced practical implementation to be more effective and sustainable.

The pervasive integration of social media into university students' daily lives has created a complex digital-religious landscape, necessitating a deeper understanding of how Islamic values are negotiated online. This is particularly critical in Islamic teacher education, where future educators must embody and teach these values. This study aimed to investigate the phenomenological experience of Muslim student-teachers as they negotiate digital literacy, ethical practices (adab), and the construction of Islamic character within their social media ecosystems. A qualitative study employing Interpretative Phenomenological Analysis (IPA) was conducted. Data were collected through digital ethnography (observation of 9 WhatsApp/Telegram groups), in-depth phenomenological interviews with 24 students from teacher education programs (PGSD, PGPAUD, Penjaskesrek), and analysis of digital artifacts over 4 months. Three central themes emerged: (1) the contextual compartmentalization of adab, where students applied distinct ethical norms across different digital spaces; (2) strategic value negotiation, employing methods such as silence, private confirmation, or polite confrontation to resolve ethical dilemmas; and (3) a performative-internalization dialectic, where curated displays of piety on public platforms contrasted with more instrumental communication in private groups. Social media functions as a significant pedagogical space for the moral development of Muslim student-teachers, characterized by active negotiation rather than passive reception of norms. The findings underscore the necessity for educational strategies in Islamic higher education that foster critical digital religious literacy, moving beyond normative instruction to support reflective ethical reasoning in digital contexts.

This study investigates the role of academic collaboration in improving the quality of early childhood education (ECE) amid the rapid digitalization brought by globalization. The main focus lies in understanding how collaborative academic networks enhance educators’ competencies, expand knowledge sharing, and stimulate innovation in technology-based learning. Using a literature review method, this research examines journals, books, and scholarly publications related to global education and digital literacy in ECE. The findings reveal that academic collaboration plays a crucial role in fostering teacher professionalism and integrating digital tools effectively in early learning settings. However, digitalization also presents challenges such as decreased social interaction among children and increased dependence on digital devices. The study concludes that strengthening academic collaboration serves as a strategic approach to maximize the benefits of digital learning while mitigating its negative impacts on young children’s holistic development in the era of globalization.

Islamic Religious Education (IRE) plays a normative role in shaping students’ faith, piety, and moral character. However, its implementation remains largely cognitive, textual, and teacher-centered, limiting the development of students’ affective and spiritual dimensions. This study aims to reconstruct a deep learning-based IRE model to enhance students’ spiritual-reflective awareness in the Society 5.0 era. Using a mixed methods approach with a Design-Based Research (DBR) framework, the study was conducted through iterative stages: needs analysis, model design, implementation, evaluation, and revision. Data were collected through observations, interviews, questionnaires, and reflective journals. The findings indicate a significant transformation from surface to deep learning, evidenced by increased student engagement, reflective thinking, and spiritual awareness. Quantitative results show an improvement in overall scores from 3.05 (moderate) to 4.2 (high), while qualitative data reveal shifts in students’ perspectives from exam-oriented learning to meaningful spiritual understanding. The integration of experiential learning, reflective inquiry, and spiritual internalization proved effective in fostering self-reflection (muhasabah) and value internalization. Furthermore, the model demonstrates strong relevance to Society 5.0 by integrating technology with humanistic and spiritual values. This study concludes that deep learning-based IRE reconstruction is a strategic approach to developing holistic, reflective, and spiritually aware learners.

This study proposes the construction of environmental fiqh language within Islamic boarding schools (pesantren) as an integrative framework to shape Generation Z characterized by tazkiyatun nafs, Sufi orientation, and psychological well-being. Employing a qualitative interpretative approach with a multi-site design across several pesantren in Indonesia, data were collected through limited participatory observation, semi-structured interviews, and document analysis. The data were analyzed using thematic-critical and religious discourse analysis. The findings demonstrate that eco-theological language in pesantren operates as a semiotic-performative system that not only transmits theological knowledge but also internalizes ecological values through daily practices. The integration of tawhid, environmental ethics, and spiritual practices fosters faith-based ecological awareness while strengthening students' self-regulation and emotional stability. The novelty of this study lies in formulating environmental fiqh language as a psycho-spiritual eco-systemic model that integrates linguistic, theological, and mental health dimensions into a coherent analytical framework. This model positions pesantren as a living laboratory for developing sustainability ethics grounded in Islamic spirituality. The study contributes to the advancement of pesantren-based eco-theosophy and offers an alternative paradigm in global sustainability discourse rooted in transcendental values.

This article examines the gap between the strategic role of madrasas in the border areas of North Kalimantan and the reality of educational resource distribution. Using a qualitative-descriptive library research method with 53 references (19 national and 34 international sources), this study identifies structural, geographical, managerial, and political factors causing disparities in teacher access, infrastructure, and teaching materials. The findings reveal that madrasas in the border areas experience chronic resource shortages, including a 32% teacher deficit, limited internet and electricity access, inadequate physical facilities, and minimal teaching materials. These conditions negatively impact learning quality, student motivation, and the institutional function of madrasas as moral fortresses and guardians of nationalism. The application of opportunity gap theory (Carter & Welner, 2013) demonstrates that border madrasas lack equitable opportunities compared to urban madrasas. This article offers an affirmative distribution model consisting of four pillars: Madrasah Vulnerability Index, direct block grant mechanism, special teacher incentive packages, and contextual border curriculum. The study recommends policy reforms prioritizing equity over equality in educational resource allocation for madrasas in underdeveloped, frontier, and outermost regions.

This study aims to analyze the synergy between the concepts of teacherpreneurship and Community of Practice (CoP) in improving the professionalism of Islamic Education (PAI) teachers at the elementary school and madrasah levels. The research method used is qualitative with a case study approach, involving observation, interviews, and documentation of the research subjects, which consist of PAI teachers, madrasah principals, education supervisors, and students. Data was collected through direct observation of teaching practices, in-depth interviews with key informants, and analysis of documentation related to learning activities and professional development. The results of the study indicate that the integration of teacherpreneurship and CoP has a positive impact on learning innovation and the improvement of PAI teachers' competencies. Teachers who develop entrepreneurial skills in the field of education are able to create creative teaching materials that are relevant to the needs of students. In addition, through active participation in CoP, teachers can share experiences, strategies, and solutions to challenges encountered in the learning process. The role of education supervisors as facilitators in forming and managing CoP has proven effective in strengthening collaboration and shared learning among teachers. The conclusion of this study is that the synergy between teacherpreneurship and CoP is an effective strategy in improving the professionalism of PAI teachers. Recommendations include the need for entrepreneurship training for teachers, strengthening the role of educational supervisors in forming CoPs, and support from madrasahs in providing facilities and time for collaborative activities. Thus, it is hoped that PAI teachers can be more adaptive and innovative in facing the dynamics of education in the digital era.