Jurnal Asy-Syukriyyah Vol.
26 | Nomor 2 | Juli Ae Desember 2025
P-ISSN 1693-136X
E-ISSN 2715-6753
DOI : https://doi.
org/10.
36769/asy.
INTERNALIZATION OF ISLAMIC VALUES AS THE FOUNDATION OF
STUDENTSAo DIGITAL ETHICS: A CASE STUDY OF CHARACTER EDUCATION
AT AL FAJAR ISLAMIC SENIOR HIGH SCHOOL
Esi Hairani Institut Ilmu Al-QurAoan Jakarta esi@iiq.
Stephan Conermann Universityt Bonn.
Bonn.
Germany conermann@uni-bonn.
Abstract: Although there is a lot of research on digital ethics, there is still a gap regarding the internalization of Islamic spiritual values that function as students' internal moral compass in This qualitative research, with the subject of six students at Al Fajar High School, aims to fill the gap.
The results of the study show that Islamic character education plays a significant role in shaping students' digital ethical awareness.
Values such as amanah .
, shidq .
, and awareness of muraqabah .
ivine supervisio.
and hisab .
ccountability in the hereafte.
became the foundation of their behavior on social media.
The support of the Islamic school environment .
iah shaliha.
, parents, and spiritual habituation programs also contribute to character building.
This research makes a scholarly contribution by showing how the internalization of transcendent values such as muraqabah offers a robust faith-based ethical framework for the digital age, beyond secular digital citizenship models.
These findings present a holistic model for developing spiritual intelligence alongside digital literacy, which is critical to shaping ethical individuals in a complex technological landscape.
Keywords: Islamic character education.
Islamic morals, digital era.
Muslim students.
Islamic digital ethics, muraqabah.
INTRODUCTION
The digital era has brought about significant changes in human life, marked by technologies that accelerate the speed and volume of knowledge circulation1.
This transformation has not only altered the way people interact but also shifted educational However, for the Muslim community, the digital age presents unique challengesAi not only in general ethical and moral terms but also with the potential to affect Muslim students' aqidah .
and akhlaq .
Exposure to conflicting values, harmful content such as hoaxes and cyberbullying, and massive digital distractions can threaten their Islamic identity.
Asghar Afshar Jahanshahi.
Zafer Adiguzel, and Fatma Sonmez Cakir.
AuKnowledge Management Strategy as the Key Factor for Turkish FirmsAo Innovation in the Digital Era,Ay Ie Engineering Management Review 51, 2 .
: 166Ae81, https://doi.
org/10.
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Oluwagbemiga Paul Agboola and Mustafa Tunay.
AuUrban Resilience in the Digital Age: The Influence of Information-Communication Technology for Sustainability,Ay Journal of Cleaner Production 428, no.
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36769/asy.
In a society increasingly immersed in the digital era, technological transformation has significantly altered the educational paradigm.
Education, as an integral part of character and personality formation, is not exempt from the impact of the digital revolution3.
Character education can be broadly defined as the process of developing cultural and national character values within students so that they embody values and characteristics that reflect their true The application of these values can be realized in life as religious, nationalist, productive, and creative members of society and citizens 5.
The actualization of character is manifested in behavior that results from the combination of biological character and environmental interaction.
Character can be shaped through education, as education is the most effective means of awakening individuals to their human identity 6.
Education produces human beings with refined minds and souls, sharp intellect, physical agility, and a deep awareness of their own creation 7.
Compared to other factors, education has two to three times greater influence in shaping human quality8.
Essentially, character education aims to foster positive values, integrity, and individual morality, and is now faced with unprecedented dynamics.
One of the main challenges in character education during the digital era is the influence of social media and online content.
Children and adolescents are often exposed to various types of information, including those that are not always positive or supportive of good character development.
Damaging content, hoaxes, and cyberbullying behaviors can affect the moral and social development of younger The presence of the internet, including social media, has opened gateways between countries and made everything seemingly accessible10.
In responding to these dynamics.
Islamic character education becomes a necessity.
It is defined as a conscious and systematic effort to instill Islamic values sourced from the Qur'an and Sunnah as behavioral guidelines in all aspects of life, including in digital interactions.
Its main focus is the development of Islamic morality .
, which is the core of Islamic teachings and a manifestation of genuine faith .
and piety .
The Prophet Hasbiyallah.
Muhammad Munadi, and Dadan Nurulhaq.
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AuExploring Wisdom in ChildrenAos Literature: Studies on the Values of Character Education in Poetry,Ay International Journal of Society.
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AuThe Role of E-Service Quality in Shaping Online Meeting Platforms: A Case Study from Higher Education Sector,Ay Journal of Applied Research in Higher Education 13, no.
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Muhammad .
eace be upon hi.
was sent to perfect noble character, indicating its centrality in the message of Islam11.
Islamic guidance, as articulated in the QurAoan and Sunnah, provides a comprehensive ethical framework for interacting with technology.
This includes the importance of adab (Islamic manners or etiquett.
in communication and behavior in cyberspace.
More than just outward rules of conduct.
Islam emphasizes the importance of internal spiritual foundations.
This is where the concept of tazkiyatun nafs .
urification of the sou.
becomes fundamental.
emphasized by Imam Al-Ghazali, education is not merely about sharpening the intellect but also about cleansing the soul and shaping good moral character .
This process equips individuals with a spiritual shield against negative digital content and the temptations of the lower self .
that often emerge in cyberspace 12.
Character education in the digital era refers to efforts to instill values, attitudes, and positive behaviors in individualsAiespecially children and adolescentsAiwithin the context of technological advancement and rapid access to information 13.
One important aspect is reinforcing moral values such as honesty, responsibility, and empathy through relevant content in the digital world 14.
Moreover, digital awareness is crucial, encompassing ethical use of technology, respect for othersAo privacy, and understanding the impact of online actions 15.
Developing critical thinking skills is also needed to help students assess the accuracy and credibility of information circulating on the internet16.
Additionally, character education encourages positive social interaction by promoting the use of social media to build healthy and supportive relationships.
It provides resources for mental health support, addressing challenges that may arise from technology use 17.
Integrating technology into learning can enhance the teaching of character values through educational apps and online learning platforms 18.
Character education in the digital era is vital in shaping individuals who are not only Firman Muhammad Abdurrohman Akbar.
Erika Amelia, and Ahmad Rodoni.
AuANALISIS KEBIJAKAN EKONOMI SYARIAH ZAMAN RASULULLAH SAW BERDASARKAN PERSPEKTIF HUKUM EKONOMI ISLAM,Ay Ar Rasyiid Journal of Islamic Studies 1, no.
: 1Ae12.
Rachmat Kriyantono.
Pengantar Lengkap Ilmu Komunikasi Filsafat Dan Etika Ilmunya Serta Perspekfif Islam (Prenada Media, 2.
Matthew Dennis and Tom Harrison.
AuUnique Ethical Challenges for the 21st Century: Online Technology and Virtue Education,Ay Journal of Moral Education 44, no.
January .
: 1Ae16, https://doi.
org/10.
1080/03057240.
Ekaterina Zvereva.
AuDigital Ethics in Higher Education: Modernizing Moral Values for Effective Communication in Cyberspace,Ay Online Journal of Communication and Media Technologies 13, no.
, https://doi.
org/10.
30935/ojcmt/13033.
Laura Hakimi.
Rebecca Eynon, and Victoria A.
Murphy.
The Ethics of Using Digital Trace Data in Education:
A Thematic Review of the Research Landscape.
Review of Educational Research, vol.
91, 2021,
https://doi.
org/10.
3102/00346543211020116.
Daniel R.
Pimentel.
AuLearning to Evaluate Sources of Science (Mi.
Information on the Internet: Assessing StudentsAo Scientific Online Reasoning,Ay Journal of Research in Science Teaching, no.
April .
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org/10.
1002/tea.
Masoud Gholamali Lavasani and Farah Khandan.
AuTransformation Model for Character Education of Students,Ay Cypriot Journal of Education 2, no.
: 61Ae74.
Huma Akram et al.
AuTeachersAo Perceptions of Technology Integration in Teaching-Learning Practices: A Systematic Review,Ay Frontiers Psychology June .
1Ae9, https://doi.
org/10.
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36769/asy.
academically intelligent but also possess integrity and empathy in interacting with others in the virtual world.
Strong character education is an essential element in shaping young generations who are not only intellectually bright but also emotionally and spiritually mature.
In the rapidly advancing age of globalization and digitalization, challenges to individual integrity and morality have become more complex 19.
Digital technology has become an inseparable part of adolescents' lives, offering unlimited access to information, virtual social interactions, and various forms of entertainment.
On the one hand, these advancements present great opportunities for self-development 20.
On the other hand, without a strong foundation of characterAiparticularly religious characterAistudents are vulnerable to being swept away by destructive content, foreign values that contradict religious norms, and deviant behaviors that distance them from their identity and sense of self.
In Islamic-based schools, religious character education is not just supplementary but must be the main foundation of the entire learning and personality development process.
Religious character encompasses deep faith, consistent piety, and firmly rooted spiritual These values influence not only how students worship or fulfill religious obligations but also shape their way of thinking, behaving, and acting in daily lifeAiincluding in digital Religious character gives students a guide in filtering and sorting information, maintaining ethical communication online, and avoiding content that contradicts Islamic faith and morals 21.
The context of this study is Al Fajar Islamic Senior High School, an Islamic-based school where Islamic character education serves as the main foundation in the entire learning process and student personality development.
The goal is not merely to produce technologically competent graduates, but to cultivate a generation of Muslims with a strong spiritual foundation.
Therefore, this study is driven by the urgency to explore in depth how Islamic character education, with emphasis on Islamic morals .
, can serve as a shield .
and moral compass for students in facing a fast-paced, open, and challenging digital era.
This study aims to present a comprehensive picture of the relevance of Islamic character education in shaping students who are not only skilled in interacting and using technology, but who also steadfastly uphold faith values and remain accountable to Allah SWT in every aspect of their lives.
In responding to these dynamics, character education is widely acknowledged as a However, a merely secular or universal approach to character may lack the transcendent spiritual foundation required to counteract the profound moral and faith-based Bambang Dwi Hartono.
Hupron Fadilah, and Firman Muhammad Abdurrohman Akbar.
AuTeacher Performance of Cikeas Nature School: An Analysis of Learning Agility and Work Culture During Work From Home,Ay INTERNATIONAL JOURNAL OF ECONOMICS.
MANAGEMENT.
BUSINESS.
AND SOCIAL SCIENCE (IJEMBIS) 3, no.
: 440Ae54.
Bambang Dwi Hartono and Firman Muhammad Abdurrohman Akbar.
AuThe Advantages of Muvon Ecosystem For The Quality of Practicum of SMK Students in Distance Learning: Case Study of Muhammadiyah SMK in Jakarta,Ay INTERNATIONAL JOURNAL OF ECONOMICS.
MANAGEMENT.
BUSINESS.
AND SOCIAL SCIENCE (IJEMBIS) 3, no.
: 753Ae62.
Faisal Faisal et al.
AuANALYSIS OF THE SCIENTIFIC LEARNING APPROACH IN ISLAMIC RELIGIOUS EDUCATION TO ENHANCE STUDENTS CRITICAL THINKING,Ay Edukasi Islami: Jurnal Pendidikan Islam 13, no.
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challenges Muslim youth face online.
While the general principles of digital citizenshipAisuch as responsibility, empathy, and critical thinkingAiare essential, they often operate within a temporal framework.
A significant gap exists in the literature, as few studies have empirically investigated the internalization of specifically Islamic digital ethics, such as muraqabah .
ivine supervisio.
and the application of adab (Islamic etiquett.
, among high school students.
Most research on digital ethics either adopts a generic moral perspective or discusses Islamic concepts theoretically without grounding them in qualitative data from school environments.
This study aims to fill this gap by exploring how Islamic character education, with emphasis on Islamic morals .
, serves as a shield .
and moral compass for students at Al Fajar Islamic Senior High School.
It seeks to present a comprehensive picture of the relevance of Islamic character education in shaping students who are not only skilled in using technology but who also steadfastly uphold faith values and remain accountable to Allah SWT in every digital action.
LITERATURE REVIEW
Character Education Character education in the digital era is often framed by secular pedagogical and psychological theories.
Thomas Lickona's model, for instance, provides a robust tripartite framework for character development, encompassing moral knowing .
ognitive understanding of right and wron.
, moral feeling .
he emotional and empathetic dimension, including conscience and self-respec.
, and moral behavior .
he consistent application of virtues in actio.
In Indonesia, character education has become a key focus of the education system, particularly since the Reform era 23.
Its aim is to foster national identity and noble character in accordance with Pancasila as the foundation of the state.
Moreover, the involvement of parents and the broader community in character education is crucial in creating a supportive The goals of character education are to develop students' potential to become individuals who are faithful and devoted to God Almighty, and to cultivate noble character, health, knowledge, skills, creativity, independence, and responsibility as democratic citizens.
It also aims to instill mutual respect and appreciation, as well as to shape good character in daily life25.
Students with good character strive to do their best for God, themselves, others, and the Jakub saddam Akbar et al.
Landasan Pendidikan (PT Sonpedia Publishing Indonesia, 2.
Muhammad Japar.
AuEducational Administration : Theory and Practice Analysis of Character Character in Indonesia Education Values :,Ay Educational Administration: Theory and Practice 30, no.
: 334Ae Iksal.
Ratu Amalia Hayani, and Aslan.
AuStrengthening Character Education as a Response to the Challenges of the Times,Ay Indonesian Journal of Education (INJOE) 4, no.
: 761Ae74.
Lisia Miranda.
AuPentingnya Penguatan Pendidikan Karakter Pada Anak Sekolah Dasar Di Era Digital,Ay Atmosfer: Jurnal Pendidikan.
Bahasa.
Sastra.
Seni.
Budaya.
Dan Sosial Humaniora 2, no.
: 228Ae 34, https://doi.
org/10.
59024/atmosfer.
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environment by maximizing their potential and possessing high emotional awareness and Character education also emphasizes the importance of independence, which includes creativity, discipline, and the courage to make decisions.
Cooperation and integrity are other key values in character education.
Additionally, integrityAiwhich encompasses honesty and mutual respectAiforms the foundation for shaping good character.
Character education also plays a role in forming national identity and understanding the values of Pancasila.
Strong character education in individuals will contribute to building a harmonious and civilized While these frameworks are valuable, they operate primarily within a sociopsychological realm.
For Muslim educators, these dimensions find their profound and ultimate meaning when integrated with the Islamic worldview.
The secular concept of "moral feeling" is deepened by the Islamic concept of tazkiyatun nafs .
urification of the sou.
, which aims to cultivate a sound heart .
albun sali.
that naturally inclines toward good and rejects evil.
Bandura's "modeling" is powerfully actualized in the Islamic principle of qudwah hasanah .
xemplary conduc.
, where the Prophet Muhammad .
eace be upon hi.
is the ultimate model, and teachers/parents are its contemporary representatives.
The following table provides a systematic conceptual mapping that synthesizes these secular theories with specific Islamic concepts, illustrating a holistic framework for Islamic digital character education.
Table 1: Theoretical Synthesis for Islamic Digital Character Education Secular Theory / Concept Corresponding Islamic Concept Synthesis and Application in the Digital Context Lickona: Moral Knowing (Understanding `Aql (Intellec.
& Ilm (Knowledg.
Use of intellect to understand divine Moves beyond relative ethics to knowledge grounded in Qur'an and Sunnah.
Students are taught that honesty online is not just a social norm but a command of Allah .
, and spreading misinformation is a form of kadzib .
which is sinful.
Lickona: Moral Feeling (Conscience.
Tazkiyatun Nafs (Purification of the Sou.
Purifying the heart Cultivates an internal spiritual state where the soul feels peace in good deeds and unease in sin.
This creates an intrinsic motivation to avoid cyberbullying .
form Theodora Sarlotha Nirmala Manu and Agus Maramba Meha.
AuIntegrasi Pendidikan Karakter Melalui Pendekatan Kontekstual Dalam Mata Kuliah Profesi Pendidikan Terhadap IQ Dengan Mengendalikan EQ Dan SQ Mahasiswa,Ay Scholaria: Jurnal Pendidikan Dan Kebudayaan 9, no.
: 245Ae58, https://doi.
org/10.
24246/j.
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Secular Theory / Concept Corresponding Islamic Concept Synthesis and Application in the Digital Context empathy, selfrespec.
from spiritual diseases like envy .
and arrogance .
of dhulm, oppressio.
and to feel empathy for others online, as they are believers.
Lickona: Moral Behavior (Acting on `Amal Salih (Righteous Deed.
& Adab (Etiquett.
Manifesting inner faith and purity through outward action in accordance with Islamic law and Guides specific digital behaviors:
practicing tabayyun .
before sharing news, using qaulan layyina .
entle speec.
in comments, and avoiding ghibah .
in group Bandura: Social Learning / Modeling Qudwah Hasanah (Exemplary Conduc.
Emulation of noble Positions teachers and parents as key models whose own digital behaviorAihow they use phones, communicate online, and integrate technology with worshipAiis observed and internalized by students.
General Accountability Muraqabah & Hisab Awareness of Allah's constant supervision and ultimate accountability in the Hereafter.
Provides a transcendent motivator that surpasses fear of social sanction.
The internalized feeling that "Allah is watching" .
becomes the most powerful filter for online behavior, leading to self-regulation even in anonymous digital spaces.
Moral Compass / Filter Taqwa (GodConsciousnes.
A spiritual and ethical shield derived from strong iman .
Functions as the overarching internal filter .
A student with taqwa is not merely avoiding hoaxes because they are "fake news," but because they are a form of fasad .
and contradict the Islamic obligation to be truthful.
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The Digital Era The digital era is a period of transformation marked by the rapid development of information and communication technology (ICT)27.
The digital era refers to the use of electronic devices and the internet to access, process, and disseminate information efficiently.
This transformation affects not only how people interact and communicate but also reshapes dynamics in various sectors, including education, the economy, and culture.
The digital era has become a significant milestone in human history, where information can be accessed instantly and communication transcends geographical boundaries28.
A deep understanding of the digital era is essential to anticipate both its positive and negative impacts.
Key features of the digital era include easy access to information and instant Through the internet, individuals can obtain various types of information within seconds, enhancing public awareness and understanding of global issues.
However, this convenience also brings challenges, such as the risk of spreading inaccurate information or Therefore, digital literacy is an essential skill that individuals must possess to filter the information they receive and make informed decisions 30.
With this skill, people can use information more effectively and responsibly.
Communication transformation in the digital era is also very significant.
Social media and instant messaging apps allow individuals to interact in real-time, creating closer connections among people from diverse backgrounds.
The digital era is characterized by rapid advancements in information and communication technology (ICT), enabling instant access to information and communication across geographical boundaries.
While this ease offers significant benefits, it also presents ethical and spiritual challenges from an Islamic perspective.
For instance, the ease of information dissemination increases the risk of spreading fitnah .
, ghibah .
, and false news .
Exposure to content that contradicts Islamic valuesAisuch as materialism, violence, and pornographyAias well as the potential for wasted time that disrupts worship, is a serious concern.
Hence, digital literacy that is not only technical but also ethical and spiritual is crucial31.
Religious Character in Character Education Unlike the more general notion of Aureligious character,Ay Islamic character or akhlaq Islami refers to attitudes and behaviors that reflect obedience to the teachings of the QurAoan and Sunnah in all aspects of life.
This is not limited to ritual aspects, but also serves as a guide for Jie Zhang and Zhisheng Chen.
AuExploring Human Resource Management Digital Transformation in the Digital Age,Ay Journal of the Knowledge Economy 15, no.
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social interactionAiincluding in digital spaces.
LickonaAos framework of moral knowing, moral feeling, and moral behavior can be understood through the lens of Islam.
Moral knowing in Islam means understanding values such as shidq .
, amanah .
, and taqwa .
wareness of Alla.
Moral feeling involves mahabbah .
ove for Allah and His command.
and khashyah .
ear of His displeasur.
Moral behavior is the real-life manifestation .
of this knowledge and emotion, guided by shariAoah (Islamic la.
Without integration of these divine values, moral education risks becoming shallow 32.
Classical and contemporary Islamic educational thinkers have laid strong foundations for this concept.
Imam Al-Ghazali, through his concept of tazkiyatun nafs, emphasized that purification of the soul from spiritual diseases .
mrad al-qulu.
such as arrogance .
, envy .
, and showing off .
is a prerequisite for forming good character.
This process of soul purification becomes an essential spiritual defense against the temptations of negative digital content and distractions that can erode spirituality 33.
Hasan Langgulung elaborated on three dimensions of relationships that must be cultivated 34:
Habl min Allah (Relationship with Alla.
This vertical dimension includes faith, piety, and performing worship.
In the digital context, it is relevant in using technology for positive purposes such as seeking religious knowledge, accessing digital QurAoan apps, making remembrance .
online, avoiding forbidden content, and maintaining prayer times despite digital busyness.
The core is to uphold taqwa in every digital Habl min al-Nas (Relationship with Other.
This horizontal dimension governs social interactions.
In the digital era, adab .
in habl min al-nas is critical.
It includes the obligation to avoid disgraceful actions such as ghibah .
, fitnah .
preading slander or false accusation.
, namimah .
ossiping or inciting divisio.
, spreading fasad .
orruption or chao.
, and kadzib .
ying or spreading hoaxe.
Islam proactively commands tabayyun .
erification of informatio.
before sharing, as emphasized in QurAoan Surah Al-Hujurat verse 6.
Conversely, digital communication should be adorned with qaulan sadida .
ruthful and straightforward speec.
and qaulan layyina .
entle and polite speec.
, as exemplified in the prophetic communication principles.
Relationship with the Environment/Nature Although not explicitly discussed in the digital context here, this principle includes the responsibility to maintain sustainability, which may relate to issues like digital carbon footprints or electronic waste.
Other key concepts that reinforce Islamic character in the digital era include adab (Islamic etiquette in all aspects, including technology us.
, ihsan .
oing good and being Anggit Fajar Nugrobo.
AuPembentukan Karakter Religius Dan Sikap Peduli Sosial Peserta Didik Sekolah Menengah Kejuruan Negeri Jawa Tengah Di PurbalinggaAy (Institut Agama Islam Negeri Purwokerto (Indonesi.
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conscious of Allah's supervision, closely related to muraqaba.
, and taqwa .
eep awareness of Allah that guides action.
Taqwa and iman function as strong shields against the negative impacts of the internet.
BanduraAos social learning theory, which emphasizes the role of models, aligns with IslamAos concept of qudwah hasanah .
ood role model.
Teachers and parents are the primary qudwah for students.
Their digital behavior, the way they integrate technology with Islamic valuesAior their neglect thereofAiwill be observed and potentially imitated by students.
This modeling becomes an important method of value transmission and character formation.
The thoughts of Islamic education figures such as Ibn Rushd.
Ahmad Dahlan.
Al-Zarnuji, and Ibn Khaldun also provide valuable insights on ethics, integration of knowledge, and educational methodologies that are highly relevant in the contemporary digital context 35.
METHOD
The study employed a purposive sampling technique to select the six student This non-probability sampling method was chosen to ensure the researchers could identify and select individuals who were especially knowledgeable about and had experienced the phenomenon of interest namely, the internalization of Islamic values in their digital lives.
The selection criteria for the participants were as follows:
A Active Engagement in Digital Platforms: Students who are regular users of social media .
Instagram.
WhatsAp.
and digital tools for learning, as observed by their teachers and evidenced through school projects.
A Involvement in School's Islamic Programs: Students who actively participate in the school's character-building programs, such as congregational prayers .
halat berjamaa.
Qur'an recitation sessions, and regular Islamic studies.
A Willingness and Ability to Articulate Experiences: Students deemed by their homeroom or Islamic education teachers as reflective and capable of providing rich, detailed insights into their perceptions and experiences during in-depth interviews.
This study adhered to standard ethical protocols for qualitative research involving human subjects: Informed Consent: Prior to data collection, informed consent was obtained from both the participants and their parents or guardians.
They were provided with a detailed information sheet explaining the research purpose, procedures, potential risks and benefits, and their right to withdraw from the study at any time without penalty.
Anonymity and Confidentiality: To protect the participants' identities, all identifying information was removed.
Pseudonyms are used throughout the research report and in any subsequent publications.
All data .
nterview transcripts, note.
are stored securely and accessed only by the research team.
Ethical Approval: The research protocol received ethical approval from the school's internal research committee or a relevant institutional review board before commencement.
The data collected from observations, interviews, and documentation were analyzed using an interactive model of qualitative data analysis as proposed by Miles and Huberman.
This model consists of three concurrent flows of activity: Data Reduction: The process of Aep Saepurrohman and Mohamad Erihadiana.
AuThe Concept of Qudwah and Its Implications for Teacher Personality Competence in Islamic Education,Ay Jurnal Pendidikan Islam 14 (August 30, 2.
: 90Ae102, https://doi.
org/10.
38073/jpi.
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selecting, focusing, simplifying, abstracting, and transforming the raw data.
This involved transcribing interviews, summarizing field notes, and coding the data to identify key themes and patterns related to the internalization of Islamic values.
Data Display: Organizing the reduced data into a structured format, such as thematic matrices, tables, and networks, to allow for clear conclusions to be drawn and verified.
Table 1 in the paper, comparing general and Islamic concepts, is an example of a data display.
Conclusion Drawing and Verification:
Systematically interpreting the displayed data to identify meaningful patterns, relationships, and explanations.
Initial conclusions were continuously verified by checking against the raw data and through peer discussion to ensure they were well-grounded in the evidence.
To ensure the trustworthiness and rigor of the findings, this study employed Lincoln and Guba's framework for establishing validity in qualitative research, which includes four key criteria: Credibility .
nternal validit.
: Was established through triangulation of data sources .
bservation, interviews, documentatio.
and methods.
Additionally, peer debriefing was conducted, where fellow researchers reviewed the findings and analytical process, and member checking was performed, where preliminary findings were presented to participants to confirm the accuracy of their accounts.
Transferability .
xternal validit.
: Instead of statistical generalizability, this study provides thick, rich descriptions of the context (Al Fajar Islamic Senior High Schoo.
, the participants, and the research process.
This allows readers to assess the extent to which the findings may be transferable to other similar settings.
Dependability .
: To ensure the research process is logical, traceable, and documented, a dependability audit was maintained.
This involved keeping a detailed record of all research decisions, data collection steps, and analytical processes, allowing an external auditor to follow the research trail.
Confirmability .
: Confirmability was achieved by maintaining an audit trail that links the findings directly to the raw data .
nterview transcripts, field notes.
This demonstrates that the findings arise from the data itself and not from the researchers' predispositions, ensuring the study's findings are shaped by the participants and not by researcher.
RESULT AND DISCUSSION
The data collected through observations, documentation, and in-depth interviews with students at Al Fajar Islamic Senior High School yielded several key findings regarding the internalization of Islamic values in their digital lives.
Student Perceptions on the Importance of Islamic Character Education The students unanimously acknowledged the crucial role of character education in navigating the digital world.
They viewed it as essential guidance for distinguishing between good .
a'ru.
and bad .
behavior online.
Statements such as, "Character education helps me understand what is right and wrong, especially when using social media," were common.
Students also reported that this education fostered positive attitudes, with one noting, "Through character education.
I've learned to be more patient and control my emotions when interacting online.
Furthermore, they demonstrated the ability to identify and avoid unethical online behaviors like cyberbullying and spreading false information.
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The use of gadgets and information technology is deeply integrated into the students' academic lives.
They rely on devices for completing assignments, searching for information, and participating in online learning activities, with an average usage of around three hours per day after school.
Platforms like YouTube and Canva are utilized to support learning and boost creativity, while WhatsApp and Instagram serve as primary tools for communication and social interaction.
Instagram, in particular, is used as a medium for self-expression and sharing creative work.
The Role of Parental Guidance Students reported appreciating and receiving advice from their parents on using technology responsibly and maintaining online ethics.
While they felt a degree of independence, parental guidance remained a significant influence.
One student stated, "My parents give me freedom, but always remind me not to lose track of time and to maintain politeness online.
" Some parents enforced time limits, such as one hour of gadget use per day, to ensure a balance between digital and real-life activities.
Internalization of Islamic Values in Digital Behavior The key findings reveal the concrete internalization of specific Islamic values that shape students' digital conduct:
Divine Accountability (Muraqabah and Hisa.
: Students exhibited a strong awareness that their online actions are accountable before Allah.
Statements like, "I don't want to spread hoaxes or hate comments because it's a sin," demonstrate that the concepts of divine supervision and afterlife accountability are actively internalized.
Avoiding Hoaxes and Hate Speech: Students showed a clear tendency to avoid spreading unverified information and hate speech, aligning with Islamic prohibitions against kadzib .
, fitnah .
, and ghibah .
The of tabayyun .
before sharing information was recognized as an important Priority of Worship (Taqwa and Mujahada.
: Students made conscious efforts not to let digital activities interfere with their religious obligations, such as prayer and Qur'an This reflects a struggle .
to maintain piety .
amidst digital Value of Amanah and Communication Etiquette: The value of trustworthiness .
was manifested in academic honesty, such as avoiding digital plagiarism.
communication, students reported striving to maintain courtesy .
, avoiding harsh language, and applying principles of truthful .
aulan sadid.
and gentle speech .
aulan Influence of the Islamic School Environment: The Islamic environment at Al Fajar, characterized by programs like congregational prayer and Qur'an recitation, creates a biah shalihah .
onducive environment for righteousnes.
Teachers are seen as qudwah hasanah .
ood role model.
, whose behavior in integrating technology with Islamic values provides a practical example for students.
RESULT
The students interviewed acknowledged the importance of character education in facing the challenges of the digital world.
They viewed this education as guidance for distinguishing Jurnal Asy-Syukriyyah Vol.
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between good .
aAoru.
and bad .
behavior within the Islamic context, particularly when interacting online.
Statements such as.
AuCharacter education helps me understand what is right and wrong, especially when using social media,Ay indicate an awareness of the need for Islamic moral guidance.
Islamic character education is expected to provide a solid foundation of faith .
and morality .
for decision-making.
Islamic character education is also seen as a means of developing positive attitudes.
Students feel that possessing good character, such as sabr .
and hilm .
motional selfcontro.
, helps them adapt in online interactions.
One student stated.
AuThrough character education.
IAove learned to be more patient and control my emotions when interacting online.
Ay This shows that the educational focus is not only on cognitive aspects but also on the holistic development of Islamic personality.
Furthermore, students demonstrated the ability to recognize unethical behaviors such as cyberbullying or spreading false information .
adzib, fitna.
, which are prohibited in Islam.
They reported choosing not to engage in negative comments, reflecting the internalization of the values taught.
Their confidence in making decisions on social media also increasedAithey tend to think twice before posting or commenting, realizing the worldly and afterlife consequences .
This aligns with the view of Adiyono et al.
on the exposure to content that contradicts Islamic values in the digital era and the need for an analytical framework based on character education 36.
Gadget Usage and Digital Skills The use of gadgets and information technology has become an inseparable part of studentsAo learning lives.
They use gadgets to complete assignments, search for information, and participate in online learning activities such as quizzes through platforms like Quizizz.
The statement.
AuI often use my gadget to do assignments and search for information online,Ay reflects a strong reliance on technology.
An average usage of around three hours per day after school indicates the intensity of this habit.
Platforms such as YouTube and Canva are used to support learning, enhance understanding of material, and boost creativity in presentations.
Figure 1.
StudentsAo Creative Work on Social Media at SMA Al Fajar Adiyono Adiyono.
Syamsun NiAoam, and Ahmad Muhtadi Anshor.
AuIslamic Character Education in the Era of Industry 5.
0: Navigating Challenges and Embracing Opportunities,Ay Al-Hayat: Journal of Islamic Education 8, no.
: 287, https://doi.
org/10.
35723/ajie.
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Social media platforms like WhatsApp and Instagram serve as the main tools for communication and social interaction.
WhatsApp is used for task collaboration and information sharing among peers, while Instagram .
s illustrated in Figure .
is a medium for selfexpression and the development of digital skills through sharing artwork and engaging with a wider audience.
Although the use of this technology is functional, it should be viewed as a space where Islamic ethics must be applied.
Is the technology used to seek beneficial knowledge (Aoilman naafiAoa.
? Is the collaboration conducted with amanah .
? Does self-expression on Instagram remain within the boundaries of Islamic adab? The thoughts of figures like K.
Ahmad Dahlan on the integration of religious and secular sciences, as well as Ibn Rushd on the importance of critical thinking, are relevant in evaluating and utilizing technology in an Islamic The Role of Parents Students appreciate parental advice in using technology and maintaining online ethics.
Although they feel more independent, parental guidance remains important to ensure responsible gadget use.
AuMy parents give me freedom, but always remind me not to lose track of time and to maintain politeness online,Ay said one student.
Some parents limit gadget usage to one hour per day, demonstrating concern for balancing digital activities with real life and instilling positive time-management habits.
This parental role can be framed within the concept of tarbiyah Islamiyah (Islamic education in the famil.
Prophetic parenting methods such as providing qudwah hasanah .
ood exampl.
, mauAoizah hasanah .
entle advic.
, and mulahadzah .
ttentive supervisio.
are highly relevant for parents guiding their children in the digital era, especially in matters related to gadget use and online interaction Integration of Islamic Character in StudentsAo Digital Lives The key findings of this study reveal the significant role of Islamic values in shaping studentsAo digital behavior.
Divine Accountability (Muraqabah and Hisa.
The awareness that every action will be held accountable before Allah becomes a strong ethical Statements like.
AuI don't want to spread hoaxes or hate comments because it's a sin,Ay are clear evidence of the internalization of hisab .
ccountability for deed.
This goes deeper than merely Aufear of sinAy.
it is a manifestation of muraqabahAia constant awareness that Allah is always watching and knowing every activity, including every click and upload in cyberspace.
The concept of muraqabah fosters mindfulness and caution, rooted in the feeling of always being under AllahAos Avoiding Hoaxes and Hate Speech (Tabayyun and Prohibition of Ghibah.
Fitnah.
Kadzi.
Avoidance of hoax dissemination and hate speech is directly tied to Islamic prohibitions against kadzib .
, fitnah .
alse accusation.
, ghibah .
, and spreading fasad .
Mohammad Hazmi Fauzan.
Undang Ahmad Darsa, and Elis Suryani Nani Sumarlina.
AuKonsep Muraqabah:
Wacana Keilmuan Tasawuf Berdasarkan Naskah Fathul AoArifin,Ay Kabuyutan 2, no.
: 76Ae79, https://doi.
org/10.
61296/kabuyutan.
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The principle of tabayyun .
nformation verificatio.
, as commanded in QurAoan Surah Al-Hujurat:6, serves as an Islamic solution to counter misinformation.
Students with strong Islamic character tend to be more cautious and refrain from sharing news before confirming its truth38.
Priority of Worship (Taqwa and Mujahada.
StudentsAo efforts not to neglect religious obligations such as prayer, reading the QurAoan, or dhikr amid digital busyness reflect taqwa .
wareness of Alla.
and mujahadah .
truggle against the self and distraction.
These spiritual activities serve as nourishment for the soul and spiritual defenses .
against the temptations and negative effects of cyberspace, stemming from the process of tazkiyatun nafs.
Faith and piety are the ultimate shields 39.
Value of Amanah and Communication Etiquette The value of amanah .
esponsibility, trustworthines.
is manifested in academic honesty .
voiding digital plagiaris.
and communication ethics.
Students with strong Islamic character tend to be more responsible and maintain adab .
in digital interactions.
They avoid harsh language, do not provoke easily, and apply Islamic communication principles such as qaulan sadida .
ruthful speec.
and qaulan layyina .
entle speec.
Role of Islamic School Environment (Biah Shalihah and Qudwah Hasana.
The environment at SMA Al Fajar, which is Islamic-based, actively shapes studentsAo character.
Programs such as congregational prayer, regular Islamic study sessions, and QurAoan recitation habituation create a biah shalihah .
conducive environment for righteousnes.
This environment directly fosters noble character that carries over into studentsAo digital behavior.
Teachers play a vital role as qudwah hasanah .
ood role model.
The way teachers integrate Islamic values into the use of technology and daily interactions serves as a practical example for students.
Biah shalihah and qudwah hasanah provide essential external support for studentsAo internal mujahadah .
in maintaining digital ethics 41.
Values as Moral Filters (Wiqaya.
Islamic values such as honesty .
, responsibility .
asAouliyya.
, amanah, patience .
, and humility .
act as internal moral filters or shields .
that protect students from the negative impacts of the digital world.
The effectiveness of these filters is rooted in the strength of oneAos faith and piety.
The stronger the studentAos connection with Allah, the greater their motivation and ability to consistently apply these values in digital spaces.
This reinforces the importance of the tazkiyatun nafs foundation, as a purified soul is better equipped to wisely filter external WaqiAoatul Hasanah and Hartono Hartono.
AuAnalisis Larangan Ghibah Dalam Surah Al-Hujurat Ayat 12 Pendekatan Fenomologi Sosial,Ay As-Syifa: Journal of Islamic Studies and History 3, no.
: 43Ae54, https://doi.
org/10.
35132/assyifa.
Wahid Annisa.
AuTASAWUF DALAM ERA DIGITAL (Menjaga Kesadaran Spiritual Di Tengah Arus Teknolog.
Ay Najhan Dzulhusna.
Nunung Nurhasanah, and Yuda Nur Suherman.
AuQaulan Sadida.
Qaulan MaAorufa.
Qaulan Baligha.
Qaulan Maysura.
Qaulan Layyina Dan Qaulan Karima Itu Sebagai Landasan Etika Komunikasi Dalam Dakwah,Ay Jurnal of Islamic Social Science and Communication 1, no.
: 76Ae84.
Saepurrohman and Erihadiana.
AuThe Concept of Qudwah and Its Implications for Teacher Personality Competence in Islamic Education.
Ay Alfiana Syifa and Auliya Ridwan.
AuSocial Studies in Education Pendidikan Karakter Islami Di Era Digital :
Tantangan Dan Solusi Berdasarkan Pemikiran Sosial Imam Al-Ghazali A .
Introduction Dalam Era Digital Yang Terus Berkembang Pesat .
Pendidikan Karakter Menjadi Salah Satu PrioritasAy 02, no.
: 107Ae22.
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DISCUSSION
The results of this study affirm the fundamental role of Islamic character education in equipping students with moral and ethical guidance in the complex digital era.
These findings align with the research of Adiyono, which highlights the challenges posed by digital content that contradicts Islamic values.
Islamic character education not only provides a framework for distinguishing right from wrong according to shariAoah but also instills a profound sense of spiritual awareness.
StudentsAo use of technology for learning and social interaction at Al Fajar Islamic Senior High School reflects their adaptation to the demands of the times.
However, the integration of Islamic character ensures that this adaptation does not compromise fundamental values.
Students' ability to apply sabr .
and manage their emotions online, as well as to recognize and avoid disgraceful behavior such as ghibah .
and fitnah .
, indicates that Islamic character education focuses on personality developmentAinot merely academic achievement.
The most significant finding is the internalization of the concept of divine accountability .
uraqabah and hisa.
, which is specifically realized through the awareness that all actions will be accounted for before Allah.
Student statements connecting their online behavior with consequences of sin and afterlife accountability show that Islamic values are not only cognitively known .
oral knowing in Lickona's term.
but also emotionally felt .
oral feelin.
and practically implemented .
oral behavio.
This transcends the scope of secular digital ethics, linking every digital action to a transcendent dimension.
The studentsAo commitment to prioritizing worship amidst digital temptations reflects an understanding of the importance of maintaining habl min Allah .
elationship with Alla.
as a source of spiritual strength.
This is consistent with Al-GhazaliAos perspective on the importance of tazkiyatun nafs .
urification of the sou.
and the formation of khuluq .
oble characte.
through worship and inner refinement.
These spiritual activities serve as active defenses.
The application of adab in online communicationAisuch as avoiding hoaxes through tabayyun and speaking with qaulan sadida and qaulan layyinaAirepresents the realization of habl min al-nas .
elationships with other.
in the digital context.
This affirms that Islamic teachings offer relevant and applicable ethical communication guidance for virtual interactions.
The value of amanah in academic digital tasks also reflects the integrity instilled by character The role of the school environment as biah shalihah and of teachers as qudwah hasanah cannot be overstated.
A supportive environment and good role models provide real assistance for the internalization of values.
This supports BanduraAos social learning theory within the context of Islamic education, in which observation and imitation of behavioral models .
eachers and peer.
play a key role.
Islamic values function as moral filters rooted in iman and taqwa.
These filters are not passive but are actively formed through tazkiyatun nafs and reinforced by worship, biah shalihah, and qudwah hasanah.
As emphasized by Tilaar.
Islamic character education becomes a vital strategy to maintain moral identity amidst globalization and digitalization.
To clarify the shift from general terminology to specific Islamic terminology, the following table is presented:
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Table 1: Comparison of General Religious Character Concepts and Specific Islamic Character Terminologies in the Digital Context General Concept Specific Islamic Terminology Reference Basis Accountability to God Muraqabah.
Hisab QurAoan Surah Qaf:18.
Hadith.
Sufi Scholars Avoiding fake news/hate speech Tabayyun, prohibition of Kadzib.
Fitnah.
Ghibah QurAoan Surah AlHujurat:6.
Hadith Online etiquette/politeness Adab.
Qaulan Sadida.
Qaulan Layyina Hadith.
Islamic Spiritual resilience Tazkiyatun Nafs.
Taqwa.
Iman Al-Ghazali.
QurAoan Surah Al-Hadid:22.
Sufi Scholars Good Role Models Qudwah Hasanah QurAoan Surah AlAhzab:21.
Hadith Supportive Biah Shalihah Islamic Education Concepts Jurnal Asy-Syukriyyah Vol.
26 | Nomor 2 | Juli Ae Desember 2025 Application in Digital Context Awareness that all online actions .
licks, uploads, comment.
are recorded and accountable in the Obligation to verify information before spreading lies, slander, and online Use correct, honest, gentle, and avoid harsh words or insults Soul purification and faith as internal shields against negative content and digital distractions Teachers, parents, and authority figures Islamic digital ethics School/home environments that actively nurture Islamic values and ethical online | 243 Jurnal Asy-Syukriyyah Vol.
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CONCLUSION
Based on the findings and discussion, it can be concluded that Islamic character educationAiparticularly with a focus on instilling Islamic morals .
Aiplays an essential role in shaping the behavior of students at Al Fajar Islamic Senior High School in the digital The students are not only capable of using technology for learning and social interaction but also demonstrate the internalization of Islamic moral and spiritual values in their digital Values such as amanah .
rust and responsibilit.
, shidq .
, and especially the awareness of muraqabah .
ivine supervisio.
and hisab .
ccountability in the hereafte.
, serve as primary ethical guides in their behavior on social media and other digital platforms.
The synergistic support from the Islamic school environment that implements the principles of biah shalihah, the involvement of parents through tarbiyah Islamiyah (Islamic parentin.
, and spiritual habituation programs has proven effective in building students' awareness of Islamic digital ethics that are both responsible and ethical.
These elements work together to strengthen the character development process, enabling students to make wise decisions and uphold integrity amidst the intense flow of information and digital stimuli.
Therefore, the integration of Islamic character education into the broader digital learning curriculum and ecosystem becomes highly crucial.
This aims to form a generation of Muslims who are not only technologically competent but also possess unwavering faith .
, deep piety .
, and noble character .
khlaq al-karima.
It is this very generation that is expected to navigate the digital world with ethical awareness and a strong moral foundation, as a manifestation of Islam omprehensive and holistic Isla.
in contemporary life
REFERENCES