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

The family is the smallest institution in society that has a central role in building social and moral resilience. The Qur'an, especially in Surah Ar-Rum verse 21, emphasizes the importance of the principles of mawaddah, rahmah, and sakinah as the foundation of family resilience. This study aims to analyze the relevance of family resilience values in Surah Ar-Rum verse 21 to modern life which is colored by globalization trends, social changes, and digitalization challenges. The research method used is a literature study with a thematic interpretation approach (maudhu'i), as well as contextual analysis of the dynamics of contemporary family life. The results of the study show that the value of sakinah is the basis for creating emotional stability in the household, mawaddah plays a role in strengthening the bonds of affection between family members, and rahmah functions as an adhesive in facing conflicts and challenges of modern life. The relevance of these three values is evident in efforts to maintain household harmony in the midst of increasing divorce rates, moral crises, and social pressures due to modern lifestyles. Thus, Surah Ar-Rum verse 21 not only provides normative guidelines, but also practical solutions in building adaptive and harmonious family resilience in the modern era.

The challenges of education in the 21st century demand a paradigm shift from centralized and monolithic learning to participatory learning that accommodates the diversity of student potential. However, the reality of Islamic Religious Education (IRE) learning in schools is often still trapped in conventional methods that only focus on developing linguistic and logical-mathematical intelligence. This article aims to conceptualize the development of an Islamic Religious Education (IRE) learning model based on Howard Gardner's theory of multiple intelligences as an alternative solution to create more holistic and meaningful learning. The method used is a literature study (library research) by analyzing various relevant sources regarding the theory of multiple intelligences, the challenges of Islamic Religious Education (IRE) learning, and the development of learning models. The results of the discussion indicate that the integration of the theory of multiple intelligences in Islamic Religious Education (IRE) learning can be done through four strategic steps: (1) identifying learning objectives, (2) analyzing teaching materials, (3) recognizing the characteristics of student intelligence, and (4) developing diverse learning methods. This model is expected to optimize students' full potential, make Islamic Religious Education (IRE) learning more enjoyable, and ultimately shape student character that aligns with Islamic values ​​holistically.

Character building is very important for students as agents of change in the millennial era, where the younger generation has experienced a decline in morals due to the impact of globalization. Islamic religious institutes as Islamic educational institutions have an important role in character building because this is in line with Islamic Higher Education vision of becoming an Islamic religious university based on pesantren values that is integrity, competitive, and globally minded. The main issue in this study is how the habit of reading Rotib Syaichona Muhammad Cholil can contribute to character building among students. The objectives of this study are, first, to determine character building among students through reading Ratib Syaichona Cholil. The research method used is qualitative research with a phenomenological approach. Data collection techniques include in-depth interviews, observation, and documentation. Data analysis includes data reduction, data display, and conclusions. Data validity is checked using triangulation. The results of the study show that the regular and consistent recitation of Ratib Syaichona Cholil by students can be a means of improving mental health: strengthening faith, bringing peace and tranquillity to the heart, and enhancing emotional and spiritual intelligence. It also improves character, including: religious character, family, friendship (communicative), discipline, and responsibility.

The background of this study is the low level of students’ learning motivation, which is indicated by students’ limited willingness to participate in learning activities, low motivation to achieve good academic results, lack of seriousness in completing assignments on time, as well as low enthusiasm and focus during the learning process. To address this problem, the Kokami (Mystery Card Box) learning media was implemented. This study aims to examine the effect of the Kokami (Mystery Card Box) learning media on students’ learning motivation.This study employed a quantitative research method with an experimental method using a Pre-Experimental Design, specifically the One Group Pretest–Posttest design. The sample consisted of 33 students. Data were obtained through observation guidelines, questionnaires, and documentation, and then analyzed using validity, reliability, and normality tests, along with hypothesis testing using the Paired Sample t-test.The research findings indicate that the average student learning motivation before the application of the Kokami (Mystery Card Box) learning media was 58.24, which was categorized as moderateand after the media was implemented, the average learning motivation increased to 63.85. The hypothesis testing the results indicated that the Sig. (2-tailed) value was < 0.001 < 0.05, and the comparison results indicated that t-count = 3.638 > t-table = 2.04; therefore, H₀ was rejected and Hₐ was accepted. Therefore, it can be concluded that the use of the Kokami (Mystery Card Box) learning media on students’ motivation to learn. This study contributes by offering an alternative learning media that is effective in increasing students’ learning motivation and can be used as a reference for teachers in developing innovative instructional practices.

This study aims to analyze the utilization of YouTube as a medium for digital da'wah and learning from the perspective of Islamic education at Pondok Pesantren Ayo Ngaji, Pekalongan Regency. This research employs a qualitative approach with an ethnographic design, involving students (santri) who are actively engaged in managing the YouTube channel @KedaiBincang as the research subjects. Data were collected through participatory observation, in-depth interviews, and documentation. The data analysis followed the stages of data condensation, data display, and conclusion drawing. The findings reveal that YouTube is utilized as a digital da'wah medium that aligns with the concept of wasā’il al-da‘wah and is capable of transforming traditional da'wah methods into digital formats. The santri act as content creators who produce and disseminate Islamic values through various forms of content, such as da'wah videos, podcasts, and live streaming. Furthermore, YouTube also functions as a learning medium that promotes a student-centered approach and enhances the santri’s digital literacy, including skills in video editing, communication, and content management. Therefore, the use of YouTube not only expands the reach of da'wah but also strengthens the quality of Islamic education that is adaptive to technological developments in the digital era.

Spiritual burnout among Islamic boarding school (pesantren) students has emerged as a significant issue amid the intensive demands of religious observances, academic responsibilities, and the disciplined lifestyle of pesantren education. This study aims to examine the phenomenon of spiritual burnout among santri, develop an integrative diagnostic framework that combines modern psychological perspectives with the Salaf pesantren tradition, and formulate contextual therapeutic strategies for its recovery. Employing a qualitative approach through library research, this study draws upon scholarly books, journal articles, and relevant literature on burnout, mental health, Sufism, and Islamic boarding school education. The collected data were analyzed using a descriptive-analytical method within an integrative conceptual framework. The findings reveal that spiritual burnout is characterized by diminished enthusiasm for worship, reduced spiritual concentration (khushu’), loss of existential meaning, declining learning motivation, and a tendency toward social withdrawal. Accurate diagnosis requires the integration of psychological indicators, such as emotional exhaustion and motivational decline, with spiritual indicators, including weakened hudhur al-qalb (presence of heart) and inconsistency in devotional practices. Effective therapeutic interventions include Sufi-based spiritual exercises, riyadhah, tazkiyat al-nafs, communal support within the pesantren environment, guidance from religious mentors, and selected modern psychological techniques. This study concludes that a holistic approach integrating psychology and the Pesantren tradition offers a comprehensive framework for diagnosing and addressing spiritual burnout while fostering the mental and spiritual well-being of santri.

Islamic education in the three countries with the world's largest Muslim populations Indonesia, Pakistan, and India demonstrates the complexity of religious institutional adaptation to distinct state frameworks. The shift in the global demographic center of the Muslim population from the Middle East to Asia necessitates a comparative understanding of how Islamic education systems respond to the challenges of modernization, curriculum reform, and the demands for social mobility. This study aims to analyze the structures and regulatory frameworks of Islamic education, identify the challenges of curriculum reform, and explore the function of Islamic education as a vehicle for identity formation and social mobility across these three nations. The research employs a qualitative approach utilizing a cross-national case study design. Data were collected through policy document analysis (Indonesian Ministerial Regulation KMA 1503/2025, Pakistan's Single National Curriculum, India's National Education Policy 2020), government reports, and peer-reviewed literature published between 2019 and 2026. Data were analyzed using comparative thematic analysis, incorporating source triangulation to ensure credibility. The study identifies three models of Islamic education: the integrative-moderate model (Indonesia), characterized by the full integration of madrasahs into the national system and high social mobility; the ideological-parallel model (Pakistan), where madrasahs function as de facto welfare providers despite 86% of graduates entering the informal sector ; and the defensive-independent model (India), which is shifting toward national standardization through controversial policies. Resistance to curriculum reform in Pakistan and India is driven by ideological and political factors, whereas Indonesia employs a collaborative approach. Consequently, there is no monolithic model of Islamic education; rather, systemic success is measured by adaptability to 21st-century challenges without compromising Islamic ethics. Indonesia serves as a best practice for integration, whereas Pakistan and India face structural challenges necessitating context-specific approaches.