Integration of Maqāṣid al-Sharī’ah-Based Character Education Management: A Qualitative Study at State Islamic Junior High School (MTsN) 4 Mandailing Natal

Abstract

This study aims to explore in depth and comprehensively the integration of character education management based on the principles of maqāṣid al-sharī‘ah  at MTsN 4 Mandailing Natal. The increasingly alarming phenomenon of adolescent moral decline in the era of digital disruption necessitates a fundamental reorientation of character education governance; it must move beyond mere formality or ceremonial practice and instead be firmly rooted in substantive Islamic philosophical and theological values. The study employs a descriptive qualitative approach, utilizing primary data sources that include the  madrasah  head, deputy heads (curriculum and student affairs), Aqidah Akhlak (Islamic creed and ethics) teachers, homeroom teachers, and students. Data were collected through interviews, observation, and documentation, then analyzed via reduction, presentation, and conclusion-drawing—processes reinforced by the triangulation of sources, techniques, and time. The findings indicate that Ḥifẓ al-dīn (preservation of religion), ḥifẓ al-nafs (preservation of life),  ḥifẓ al-‘aql  (preservation of intellect),  ḥifẓ al-nasl  (preservation of lineage), and  ḥifẓ al-māl  (preservation of wealth) are not taught as standalone subjects; rather, they are translated into classroom instruction, habituation, role-modeling, codes of conduct, and both intra- and extracurricular activities. At the managerial level, this integration occurs through the interconnected processes of planning, organizing, actuating, controlling, and evaluation. A significant finding of the study lies in the pattern of implicit pedagogical integration: while the term  maqāṣid  is not always explicitly stated, its substance is present in decisions, habits, interactions, and oversight mechanisms. Its sustainability is supported by the commitment of the madrasa community, coordination, a religious culture, role modeling, support from families and the community, a conducive environment, and adequate facilities; conversely, obstacles include the diverse backgrounds of students, inconsistent discipline, the influence of social media, a lack of continuity in family guidance, varying levels of learning motivation, and time constraints. These findings offer theoretical implications for developing an integrative-interconnective Islamic education management model, as well as practical implications for madrasaadministrators in cultivating graduates who embody the  ulul albab  character.