This study aims to reveal how the teacher's strategy in strengthening the character of students at State Tsanawiyah Madrasa in Palopo. The research approach used to answer this research problem is qualitative, with the type of case study research. Data collection techniques used participant observation, semi-structured interviews, and documentation studies. The data analysis technique used a modified analytical induction technique and Miles, Huberman, and Saldana interactive model data analysis technique, as well as checking the validity of the data through credibility (triangulation technique), dependability, confirmability, and transferability. The results of this study can provide an understanding that the teacher's strategy in strengthening the character of students is carried out by instilling religious values ​​through a personal approach, providing endless motivation, being a good role model, and providing positive suggestions through habituation. In addition, some factors support the teacher's strategy in strengthening the character of students such as factors of educational institutions under the auspices of the Ministry of Religion, strict rules, professional teachers in the learning process, family support for students, and complete educational unit facilities and infrastructure.

Because it is believed that intellectual intelligence alone is insufficient to make humans more civilized, many community-based educational institutions offer Islamic-based character education. This article introduces the Prophet Muhammad PBUH. as an exemplary figure that we should emulate through the following discussions: knowing the education obtained by Muhammad bin Abdullah prior to being appointed as Prophet and Apostle, and knowing the figure of the Prophet Muhammad. This study is based solely on qualitative library research (library research). Based on a search of numerous literatures pertaining to the formation of Islam during the Mecca period during the time of the Prophet Muhammad, First, the evolution of Islam as practiced by the Prophet Muhammad after he became a prophet and apostle. Second, understanding the evolution of the education development system implemented by the Prophet Muhammad for those who are educated beginning with their immediate family. Third, revealing the fruits of the Prophet Muhammad's education to members of the Arab community and Civil Society who are unfamiliar with Islam. This paper invites educators to revisit and implement the concept of Islamic education that has been exemplified and applied by the Prophet Muhammad in order to alleviate the concern that every teacher or educator in the millennial era has regarding the difficulty of maintaining student discipline in the midst of the rapid advancement of technology.

Zawā’id takbir is a habit that Muslims carry out when carrying out two eid prayers, namely Eid al-Fitr and Eid al-Adha. It becomes the main problem if the views of the people around the Darul Istiqamah Islamic Boarding School Makassar regarding the implementation of the eid prayer without zawā’id takbir. This article aims to reveal the historical aspect of eliminating zawā’id takbir at the Darul Istiqamah Islamic Boarding School Makassar. This type of research is qualitative with a normative-historical approach. The data sources for this research are primary and secondary data. The results showed that the implementation of the eid prayer at the Darul Istiqamah Islamic Boarding School in Makassar still had many similarities with the implementation of the eid prayer in the general public, especially in Indonesia. The difference only lies in the practice of zawā’id takbir, where the Darul Istiqamah Islamic Boarding School Makassar does not practice zawā’id takbir in the eid prayers because the hadith that is the basis for zawā’id takbir is weak. There are still some Muslims who have doubts whether the eid prayer without zawā’id takbir is still valid or not, whether indeed zawā’id takbir was never exemplified by the Prophet. even so, Muslims still show a good attitude, they are not anti to the eid prayer there, never protest or stay away from the pesantren. Even though the four madhhab priests recommend the practice of zawā’id takbir in the eid prayers, none of them oblige it. The law is sunnah not in harmony, so if someone prays eid without zawā’id takbir , the prayer is still valid. So in the case of the Makassar Darul Istiqamah Islamic Boarding School which does not practice takbir zawāid in the eid prayers, it does not need to be seen as a big problem.

This article aims to describe the concept of work ethic in Islam and the Hadith interpretation of work ethic. This article is literature research that adopts analytical descriptive method through reading various literatures. Data obtained from various credible literatures and various other supporting information are then presented with a strong analytical instrument based on the normative basis and interpretation of hadith about work ethic. The results of the study show that in Islamic teachings it is taught about how to work well based on Islamic law. A person who has faith and a strong soul will have a good work ethic spirit, so that at work he will be enthusiastic and earnest to achieve success and prosperity in fulfilling the necessities of life. The value of work ethic related to Hadith is used as a foothold in the spirit of motivation to work. The interpretation of the hadith about the concept of work ethic includes to meet the needs of oneself and one's family, work with one's own hands and prohibit begging, work is a form of worship and work as a form of appreciation for the work itself. While the quality of the hadith related to the work ethic is authentic, both in terms of the Sanad and the meaning. This makes it possible to contextualize the hadith understanding of work ethic.

The propagation of Islam by Sheikh Abdul Wahid in the kingdom of Buton had the same peculiarity as the spread of Islam in other regions, namely the use of magic. This paper is a historical analysis of Sheikh Abdul Wahid's Islamization of the Kingdom of Buton in the sixteenth century AD. This researcher employs the historical research method's four phases: heuristics, source critique, interpretation, and historiography. The findings indicated that Islamization of the Buton Kingdom began in the sixteenth century AD. This process of Islamization occurred fast and without conflict because the Sufi priests who carried out Islamization in the kingdom of Buton were neither radical nor heroic. Rather, their goal was to inculcate the Islamic faith in society. button. The acceptance of Islam in the kingdom of Buton followed a top-down model, with the elite class accepting Islam first, followed by the development and acceptance of Islam by the lower classes of society.