EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT FROM MUSLIM FAMILIES

Abstract

Educating children in the 21st century is different from it was in the 20st century. Parents in this era face challenges because it is impossible for their children to be away from the Internet and social media. Children become asocial because of their addiction to gadgets and the Internet. However, from the Internet, they may learn different new things that allow them to get information faster than their parents do. Parents must certainly adapt to this change in educating their children so that they are not distracted by the negative effects of incorrect education caused by technological advancements. The purpose of this study is to promote some of the important knowledge that parents must have to educate their children in this century, aside from religious knowledge, as the primary foundation of upbringing in Muslim families. This research undertakes a thorough examination of scholarly work on Islamic education for children and contemporary studies on children's learning in the 21st century. After scrutinizing a range of literature, the researchers identified several pertinent references for this investigation. The results of this study elucidate that in order to effectively nurture their children in the contemporary era, parents are required to possess a profound understanding of Islamic principles alongside a continuous commitment to enhance their comprehension in diverse fields such as parenting techniques, information technology, psychology, and communication strategies.

Full text

Jurnal Ilmiah ISLAM FUTURA
Vol. 24. No. 2, August 2024, 329-347
* Corresponding author, email:
salami.mahmud@ar-raniry.ac.id
Citation: Mahmud, Salami, Habiburrahim, Tabrani ZA, Muchlinarwati, and Fatmawati. “EDUCATING
CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT FROM MUSLIM FAMILIES.”
Jurnal Ilmiah Islam Futura 24, no. 2 (2024): 329-347
10.22373/jiif.v24i2.19827
©Universitas Islam Negeri Ar-Raniry. All rights reserved
.
EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN
INSIGHT FROM MUSLIM FAMILIES
Salami Mahmud
Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
e-mail: salami.mahmud@ar-raniry.ac.id
Habiburrahim
Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
e-mail: habiburrahim@ar-raniry.ac.id
Tabrani ZA
Universitas Serambi Mekah, Banda Aceh, Indonesia
e-mail: tabraniza@scadindependent.org
Muchlinarwati
Sekolah Tinggi Agama Islam Nusantara, Banda Aceh, Indonesia
e-mail: ibuw50466@gmail.com
Fatmawati Fadli
School of Psychology, University of Exeter, United Kingdom
e-mail: ff316@exeter.ac.uk
Abstract
Educating children in the 21st century is different from it was in the 20st century.
Parents in this era face challenges because it is impossible for their children to be
away from the Internet and social media. Children become asocial because of their
addiction to gadgets and the Internet. However, from the Internet, they may learn
different new things that allow them to get information faster than their parents do.
Parents must certainly adapt to this change in educating their children so that they are
not distracted by the negative effects of incorrect education caused by technological
advancements. The purpose of this study is to promote some of the important
knowledge that parents must have to educate their children in this century, aside from
religious knowledge, as the primary foundation of upbringing in Muslim families.
This research undertakes a thorough examination of scholarly work on Islamic
education for children and contemporary studies on children's learning in the 21st
century. After scrutinizing a range of literature, the researchers identified several
pertinent references for this investigation. The results of this study elucidate that in
order to effectively nurture their children in the contemporary era, parents are required
to possess a profound understanding of Islamic principles alongside a continuous
commitment to enhance their comprehension in diverse fields such as parenting
techniques, information technology, psychology, and communication strategies.
Keywords: Educating Children; the Twenty-First Century; Muslim Families

SALAMI MAHMUD, HABIBURRAHIM, TABRANI ZA, MUCHLINARWATI,
FATMAWATI
330 | Jurnal Ilmiah ISLAM FUTURA
Abstrak
Mendidik anak di abad ke-21 tidak sama dengan mendidik mereka di abad 20 lalu.
Orang tua di era ini menghadapi tantangan yang unik karena tidak mungkin mereka
menjauhkan anak dan dirinya dari internet dan media sosial. Anak bisa menjadi
asosial akibat kecanduan gadget dan internet. Namun, dari Internet, mereka mungkin
belajar banyak hal baru yang memungkinkan mereka mempelajari informasi lebih
cepat dibandingkan orang tua mereka. Orang tua tentunya harus beradaptasi dengan
perubahan dalam mendidik anaknya agar tidak terganggu oleh dampak negatif dari
pendidikan yang salah akibat kemajuan teknologi. Tujuan dari penelitian ini adalah
untuk menyampaikan beberapa ilmu penting yang harus dimiliki orang tua dalam
mendidik anaknya di abad ini, selain ilmu agama yang merupakan landasan utama
pendidikan dalam keluarga muslim. Kajian ini merupakan tinjauan literatur mengenai
metode mendidik anak dalam Islam dan berbagai kajian mengenai pendidikan anak
pada abad 21. Setelah melakukan tinjauan terhadap berbagai literatur, peneliti
memilih beberapa referensi yang relevan dengan topik tersebut. Hasil penelitian ini
menunjukkan bahwa orang tua dalam mendidik anaknya di abad 21 tidak hanya harus
memiliki ilmu agama Islam, tetapi juga terus mempelajari ilmu parenting, teknologi
informasi, psikologi, dan komunikasi.
Kata Kunci: Mendidik Anak; Abad Kedua Puluh Satu; Keluarga
ﺺﻠﺨﺘﺴﻣ
ﺮﺼﻌﻟا اﺬﻫ ﰲ ءﻵا ﻪﺟاﻮﻳ . ﻦﻳﺮﺸﻌﻟا نﺮﻘﻟا ﰲ نﺎﻛ ﺎﻤﻛ ﺲﻴﻟ ﻦﻳﺮﺸﻌﻟاو يدﺎﳊا نﺮﻘﻟا ﰲ لﺎﻔﻃﻷا ﻢﻴﻠﻌﺗ نإ تﻼﻜﺸﳌا ﻦﻣ ﻪﻧﻷ
ﻊﻤﺘ/ا ﻦﻋ ﲔﻟﺰﻌﻨﻣ لﺎﻔﻃﻷا ﺢﺒﺼﻳ نأ ﻦﻜﳝ .ﺔﻴﻋﺎﻤﺘﺟﻻا ﻞﺻاﻮﺘﻟا ﻞﺋﺎﺳوو ﺖﻧﱰﻧﻹا ﻦﻋ ﻢﻬﺴﻔﻧأو ﻢﳍﺎﻔﻃأ دﺎﻌﺑإ ﻢﻬﻴﻠﻋ ﻞﻴﺤﺘﺴﳌا
ﻢﻬﻨﻜﲤ ﱵﻟا ةﺪﻳﺪﳉا ءﺎﻴﺷﻷا ﻦﻣ ﺪﻳﺪﻌﻟا ﺖﻧﱰﻧﻹا ﻦﻣ اﻮﻤﻠﻌﺘﻳ نأ ﻦﻜﻤﳌا ﻦﻤﻓ ،ﻚﻟذ ﻊﻣو .ﺖﻧﱰﻧﻹاو لﻮﻤﺤﻤﻠﻟ ﻢPﺎﻣدإ ﺐﺒﺴﺑ
تﺎﻣﻮﻠﻌﳌا ﻢﻠﻌﺗ ﻦﻣ ﻻ ﱴﺣ ﻢﻬﺋﺎﻨﺑأ ﻢﻴﻠﻌﺗ ﰲ تاﲑﻐﺘﻟا ﻊﻣ ﻒﻴﻜﺘﻟا ءﻵا ﻰﻠﻋ ﲔﻌﺘﻳ ﻪﻧأ ﺪﻛﺆﳌا ﻦﻣو .ﻢﻬﻳﺪﻟاو ﻦﻣ عﺮﺳأ ﻞﻜﺸﺑ
ﱵﻟا ﺔﻤﻬﳌا فرﺎﻌﳌا ﺾﻌﺑ لﺎﺼﻳإ ﱃإ ﺚﺤﺒﻟا اﺬﻫ فﺪﻬﻳ .ﻲﺟﻮﻟﻮﻨﻜﺘﻟا مﺪﻘﺘﻟا ﺐﺒﺴﺑ ﺊﻃﺎﳋا ﻢﻴﻠﻌﺘﻠﻟ ﺔﻴﺒﻠﺴﻟا رcﻵا ﻦﻣ اﻮﺠﻋﺰﻨﻳ
ﺬﻫ ﰲ ﻢﻬﺋﺎﻨﺑأ ﺔﻴﺑﺮﺗ ﰲ ءﻵا ﺎﻬﻜﻠﺘﳝ نأ ﺐﳚ ةﺮﺳﻷا ﰲ ﺔﻴﺑﱰﻠﻟ ﻲﺳﺎﺳﻷا سﺎﺳﻷا ﱪﺘﻌﺗ ﱵﻟا ﺔﻴﻨﻳﺪﻟا مﻮﻠﻌﻟا ﱃإ ﺔﻓﺎﺿﻹ ،نﺮﻘﻟا ا
ﰲ لﺎﻔﻃﻷا ﺔﻴﺑﺮﺗ لﻮﺣ ﺔﻔﻠﺘﳐ تﺎﺳاردو مﻼﺳﻹا ﰲ لﺎﻔﻃﻷا ﺔﻴﺑﺮﺗ ﺐﻴﻟﺎﺳأ لﻮﺣ ﻊﺟاﺮﻤﻠﻟ ﺔﻌﺟاﺮﻣ ﺔﺳارﺪﻟا ﻩﺬﻫ ﱪﺘﻌﺗ .ﺔﻤﻠﺴﳌا
ﺎﺘﺧا ﺔﻔﻠﺘﺨﳌا ﻊﺟاﺮﳌا ﻰﻠﻋ عﻼﻃﻻا ﺪﻌﺑو .ﻦﻳﺮﺸﻌﻟاو يدﺎﳊا نﺮﻘﻟا ﻩﺬﻫ ﺞﺋﺎﺘﻧ ﲑﺸﺗ .عﻮﺿﻮﳌ ﺔﻠﺻ تاذ ﻊﺟاﺮﻣ ةﺪﻋ ﺔﺜﺣﺎﺒﻟا تر
ﺐﳚ ﻞﺑ ،ﺐﺴﺤﻓ ﺔﻴﻣﻼﺳﻹا ﺔﻴﻨﻳﺪﻟا ﺔﻓﺮﻌﳌا اﻮﻜﻠﺘﳝ ﻻأ ﺐﳚ ﻦﻳﺮﺸﻌﻟاو يدﺎﳊا نﺮﻘﻟا ﰲ ﻢﳍﺎﻔﻃأ ﻢﻴﻠﻌﺗ ﰲ ءﻵا نأ ﱃإ ﺔﺳارﺪﻟا
ﻻاو ﺲﻔﻨﻟا ﻢﻠﻋو تﺎﻣﻮﻠﻌﳌا ﺎﻴﺟﻮﻟﻮﻨﻜﺗو ﺔﻣﻮﻣﻷاو ةﻮﺑﻷا ﺔﺳارد ﰲ راﺮﻤﺘﺳﻻا ﺎً
ﻀﻳأ ﻢﻬﻴﻠﻋتﻻﺎﺼﺗ.
.اﺎﻤﻠﻜﻟا تﺔّﻴﺴﻴﺋﺮﻟ
: لﺎﻔﻃﻷا ﺔﻴﺑﺮﺗ; ﻦﻳﺮﺸﻌﻟاو يدﺎﳊا نﺮﻘﻟا; ةﺮﺳﻷا
A. Introduction
Parenting in modern times differs significantly from parenting in ancient times. The
changing trends in parenting can be attributed to various factors such as advancements in
technology and reproductive possibilities.
1
In the recent times, once cannot be separated from
the lifestyle of using the internet and social media. Addicted to gadgets without being able to
1
Michael H. Popkin, “Active Parenting: 30 Years of Video-Based Parent Education,” The Journal of
Individual Psychology 70, no. 2 (2014): 166–75, https://doi.org/10.1353/jip.2014.0014.

EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT
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Vol. 24. No. 2, August 2024 |331
sort out the good and bad sides, make them act strangely and imitate whatever they watch
such as miscommunication, immorality, lying, and so on
2
. On one hand, the internet has
facilitated communication between parents and children when they are far apart for some
reasons. In contrast, ineffective communication between parents and children can lead to
deviant behavior in the use of this information technology.
3
The responsibility of parents in the family is following the teachings of the Quran,
namely as contained in the Surah at-Tahrim verse 6 which means to protect yourself and your
family from the fires of hell. This verse explains that parents must protect themselves and
their families from doing things that can bring them to hell, namely things that are prohibited
by Allah and His Messenger. Parents must educate their children to do things that are
ordered by the religion that has been delivered by the prophets. This responsibility is not only
the task of the father or mother but a shared responsibility.
4
Islamic education within families
is fundamental, with parents acting as guides, educators, and moral role models, fostering a
strong parent-child relationship from early stages to instill faith, worship, and morality. The
husband–wife relationship should be built on mawaddah (compassion) and rahmah (mercy)
in educating children
5
. Parenting education tailored for Islamic families in Aceh, which is
grounded in religious principles like monotheism and piety, as well as Islamic culture, has
been empirically demonstrated to foster family resilience.
6
Even though the obligation to educate children is the responsibility of parents, not
everyone can teach their children all the knowledge related to the practices of Islam.
7
Islam
2
Siti Amaliati, “Pendidikan Karakter Perspektif Abdullah Nashih Ulwan Dalam Kitab Tarbiyatul Aulad
Fil Islam Dan Relevansinya Menjawab Problematika Anak Di Era Milenial,” Child Education Journal 2, no. 1
(2020): 34–47.
3
A Baude, Potin Emilie, and Audrey Bourassa, “Information and Communication Technology Use
among Children Separated from One or Both Parents : A Scoping Review,” Family Relation 72, no. 2 (2023): 1–
20, https://doi.org/10.1111/fare.12831; Erfaniah Zuhriah et al., “Childfree, the Digital Era, and Islamic Law:
Views of Nahdlatul Ulama, Muhammadiyah, and Gender Activists in Malang, Indonesia,” Samarah: Jurnal
Hukum Keluarga Dan Hukum Islam 7, no. 3 (September 2023): 1606–26,
https://doi.org/10.22373/sjhk.v7i3.17753.
4
Sutipyo Ru’iya et al., “Model of Religious Education for Slow Learner Children in Inclusive Schools in
Indonesia,” Jurnal Ilmiah Peuradeun 11, no. 2 (May 2023): 475–94,
https://doi.org/10.26811/PEURADEUN.V11I2.861; Siti Zubaedah, Andi Tira, and Almusawir, “Implementation
of Diversion on Examining the Process of Children in Conflict with the Law,” Jurnal Ilmiah Peuradeun 11, no.
1 (January 2023): 221–36, https://doi.org/10.26811/PEURADEUN.V11I1.777.
5
Hisham Altalib, AbdulHamid AbuSulayman, and Omar Altalib, Parent-Child Relations: A Guide to
Raising Children (London: The International Institute of Islamic Thought, U.K. IIIT., 2013).
6
Bahrun Abubakar et al., “Parenting Education in Islamic Families within the Framework of Family
Resilience in Aceh, Indonesia,” Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 7, no. 2 (June 2023):
1121, https://doi.org/10.22373/SJHK.V7I2.17901.
7
Syamsuddin AB et al., “Parenting Children in A Religious Perspective of Fishermen’s Families In
Sinjai, Indonesia: Structural Functionalism Approach,” Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 8,
no. 1 (February 2024): 257–80, https://doi.org/10.22373/sjhk.v8i1.17854.

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considers education in the family to be the first informal religious educational institution, and
parents play a crucial role in shaping their children's religious values and character.
8
Therefore parents must choose the right educational institution to help educate their children,
especially in terms of sciences that are not mastered by themselves.
Undeniably, choosing this educational institution is also part of the responsibility of
the parents, because the type of education a child gets will make him move closer to or away
from Islam. This is related to the hadith of the Prophet Muhammad which means: "Every
child who is born in a state of purity, it is his parents who make him a Jew, Christian or
Zoroastrian.” This narration underscores the pivotal responsibility of parents in instilling and
preserving within their children the innate spiritual connection with the divine, a connection
inherent since birth and nurtured through Islamic education. Of course, this is greatly
influenced by the education provided by parents, including the educational institutions chosen
for their children.
In contemporary times, merely selecting an appropriate educational institution is
insufficient; parents are also tasked with continuously monitoring their children at home,
ensuring a nurturing environment, and endeavoring to fulfill their emotional needs to the best
of their abilities. So that the knowledge learned at school is in harmony with what children
find at home. In instances where children encounter conflicting behaviors or values at home
compared to what they experience at school, they may face confusion regarding the
authenticity of either setting, leading to uncertainty regarding the validity of teachings from
both educators and parents.
9
Hence, this study aims to explore the essential knowledge that Muslim parents should
enhance to effectively educate their children in the contemporary era.
10
Is a focus solely on
Islamic religious education adequate, or should they also pursue additional disciplines directly
pertinent to modern pedagogy and child development?
This study uses the Systematic
8
Ahmad Buchori Muslim and Nury Firdausia, “Religious Education Curriculum in the Family: Islamic
Perspective,” AJMIE: Alhikam Journal of Multidisciplinary Islamic Education 2, no. 1 (2021): 49,
https://doi.org/10.32478/ajmie.v2i1.730; Mursyid Djawas et al., “The Legal Position of Children of Incest (A
Study of Madhhab Scholars and Compilation of Islamic Law),” Samarah: Jurnal Hukum Keluarga Dan Hukum
Islam 6, no. 1 (June 2022): 139–55, https://doi.org/10.22373/sjhk.v6i1.11904.
9
Nur Azizah et al., “The Role of Parents in Implementing the Post-School Transition,” Jurnal Ilmiah
Peuradeun 12, no. 1 (January 2024): 183–202, https://doi.org/10.26811/PEURADEUN.V12I1.961.
10
Susanto Susanto and Arik Dwijayanto, “Student’s Attachment to Social Media and the Challenges of
Moderate Islamic Education (Implementation During the Covid-19 Pandemic),” Jurnal Ilmiah Peuradeun 10,
no. 2 (May 2022): 331–52, https://doi.org/10.26811/peuradeun.v10i2.728; M. Arif Khoiruddin and Takhmid,
“Learning Innovation Based on SeTARA Daring in the Community Learning Activity Center,” At-Tadzkir:
Islamic Education Journal 3, no. 1 (March 2024): 59–69, https://doi.org/10.59373/ATTADZKIR.V3I1.61.

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Vol. 24. No. 2, August 2024 |333
Literature Review (SLR) method to identify, evaluate, and search for relevant resources and
research to answer the research question
11
.
Initially, the researchers delineate the focal problem for investigation: identifying the
requisite knowledge essential for parental guidance in 21st-century child education.
Subsequently, pertinent literature is sought to address this research inquiry. Five online
databases: Taylor and Francis, ScienceDirect, ERIC, Sage Open, and Emerald Insight were
used as the main reading resources for finding related theoretical frameworks to support this
study. The second phase involves constraining the scope of the inquiry to publications within
the preceding five years. Following this, the third stage entails the selection of literature
outputs believed suitable for inclusion. Subsequent to this selection process, the fourth stage
encompasses a comprehensive analysis of the chosen literature. Finally, the researchers derive
conclusions based on the synthesized findings from the conducted research. None of the
previous articles mention comprehensively in one specific research all the knowledges that
should be possessive by muslim parents in educating their children in the 21
st
century.
B. Discussion
The 21
st
century is also known as the digital revolution phase. The development of the
digital world is no longer just influencing, even changing people's behavior and habits.
Digital transformation is a fundamental process of change that affects various aspects of life,
including the economy, politics, science, society, and individuals.
12
The world of education
must embrace the rapid growth of digitalization in order to provide youngsters with crucial
abilities to navigate it.
13
Modern education should provide youngsters with the necessary life
skills for the next 10 to twenty years. Consequently, the field of education must possess the
capability to anticipate and equip children with the necessary skills to thrive in the
forthcoming era.
14
11
Zahari Mohd Amin et al., “Method for Conducting Systematic Literature Review (SLR) for Cyber Risk
Assessment,” Environment-Behaviour Proceedings Journal 7, no. SI10 (2022): 255–60,
https://doi.org/10.21834/ebpj.v7isi10.4130.
12
P M Thomas, “The Digitalizing Societys—Transformations and Challenges,” 2020, 447–56,
https://doi.org/doi.org/10.1007/978-3-658-30956-5_25.
13
Kardi Kardi et al., “Challenges of Online Boarding Schools In The Digital Era,” At-Tadzkir: Islamic
Education Journal 2, no. 1 (March 2023): 37–51, https://doi.org/10.59373/ATTADZKIR.V2I1.11.
14
Sofia Gussevi and Nur Aeni Muhfi, “Tantangan Mendidik Generasi Milenial Muslim Di Era Revolusi
Industri 4.0,” Paedagogie: Jurnal Pendidikan Dan Studi Islam 2, no. 1 (2021): 46–57,
https://doi.org/10.52593/pdg.02.1.05.

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Children should have the chance to acclimate to online education, confront obstacles,
cultivate self-control, a feeling of accountability, and independence.
15
Both teachers and
parents assert that parents should intervene if the child encounters issues with internet
connectivity, platform functionality, or assignment submission.
16
Providing children with life skills in their era is also the responsibility of parents
which cannot be avoided. Digital literacy skills are needed by teachers and parents in
educating children so that they can play various roles as educators in this digital era.
17
The digital age represents a period characterized by ubiquitous communication,
transcending geographical barriers through advancements in technology and information
dissemination.
18
In this epoch, accessing information is rapid and seamless, often in real-time.
Termed globalization, this phenomenon denotes the interconnectedness and integration of
diverse aspects across the global landscape, spanning domains such as economics,
technology, culture, and beyond.
19
Advancements in the digital age exert significant influence
on various facets of existence, yielding both advantageous and detrimental outcomes. To
effectively navigate the challenges of contemporary digital culture and ensure adept child
rearing, millennial parents must acquaint themselves with the distinctive traits characterizing
children in this digital epoch.
20
These include an inclination towards assertively manifesting
self-identity, possessing extensive knowledge, advocating for autonomy, exhibiting a
penchant for control, demonstrating heavy reliance on technology, extensive online
15
Nyak Mutia Ismail and Sabrina, “Virtual Learning and Memory Dissonance,” Jurnal Ilmiah Peuradeun
11, no. 3 (September 2023): 925–48, https://doi.org/10.26811/PEURADEUN.V11I3.904.
16
Erika Pivetta et al., “The Influence of Maternal and Paternal Phubbing on Adolescents ’ Problematic
Gaming : A Two-Wave Mediation Model,” Computers in Human Behavior 152, no. February 2023 (2024):
108058, https://doi.org/10.1016/j.chb.2023.108058; Rizanizarli Rizanizarli et al., “The Application of
Restorative Justice for Children as Criminal Offenders in the Perspective of National Law and Qanun Jināyat,”
Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 7, no. 1 (March 2023): 21–39,
https://doi.org/10.22373/sjhk.v7i1.15633.
17
Rini Indriani and M Yemmardotillah, “Literasi Digital Bagi Keluarga Milenial Dalam Mendidik Anak
Di Era Digital,” Continuous Education: Journal of Science and Research 2, no. 2 (2021): 1–13,
https://doi.org/10.51178/ce.v2i2.223; Mohammad Omar AL-Momani, “The Degree to Which Parents Practice
the Methods of Giving Examples, Lessons, and Sermons in Islamic Educational Thought from the Children’s
Point of View, University Students,” At-Tadzkir: Islamic Education Journal 3, no. 2 (August 2024): 144–58,
https://doi.org/10.59373/ATTADZKIR.V3I2.68.
18
Mariani Amberi, “Efforts to Prevent Child Age Marriage in The Study of Islamic Legal Philosophy and
Indonesia Positive Law,” Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 7, no. 1 (March 2023): 239–60,
https://doi.org/10.22373/sjhk.v7i1.12404.
19
Louie Giray et al., “Exploring the Online Learning Experience of Filipino College Students During
Covid-19 Pandemic,” Jurnal Ilmiah Peuradeun 10, no. 1 (January 2022): 227–50,
https://doi.org/10.26811/peuradeun.v10i1.691.
20
Istiqomah, “The Perceptions of Pendidikan Guru Penggerak Towards Blended Learning,” Jurnal
Ilmiah Peuradeun 10, no. 3 (September 2022): 699–718, https://doi.org/10.26811/PEURADEUN.V10I3.717.

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engagement, facile adaptation to novel technological advancements, and adeptness in
multitasking, denoting the capacity to engage in concurrent activities.
21
The generation of this era is also called the strawberry generation, which is a
generation that is smart but fragile. This generation is characterized by individuals who are
easily affected by negative experiences and can be easily broken or discouraged.
22
The term
is often used to describe young people who lack resilience and struggle to cope with
challenges. The concept of the strawberry generation is influenced by various factors,
including parenting styles and the way children are raised.
23
Scientifically he is smart
because he can access information from various sources, but emotionally children nowadays
are fragile and less resistant to facing challenges.
24
Therefore, this generation of strawberries
is quicker to stress, gives up more quickly, and expresses their discomfort more quickly on
social media than they confide to their parents.
25
This should be a concern for parents because if children do not get enough attention at
home and they don't trust their parents, then they will look for someone else to vent all the
anxiety they face in their life. This is very dangerous if the place where the outpouring is people
who are known today as LGBT. This community is looking for lonely children, who lack
attention, are confused, and looking for a place to vent. They will immediately accommodate
and embrace them by using the language of those children. For example: If a teenager makes a
post that requires the attention of others, the LGBT community will respond quickly and
appropriately. By saying for example: Hey bro, what's up? Come here to our place. We can
solve all your problems; don't be afraid we all accept you as brothers. When he got a response
like this, the child who was in an unstable emotional condition felt that he got a breath of fresh
air, then he went to the place that had been determined by those people earlier. As soon as he
21
Mahar Prastiwi, “Psikolog UGM: Orangtua Wajib Tahu 8 Karakteristik Generasi Digital,”
Kompas.com, 2021.
22
Arifmiboy Arifmiboy, Iltavia Iltavia, and Iswandi Iswandi, “Full Online Teacher Training Service
Scheme on Improving Pedagogical and Professional Competencies,” Nidhomul Haq : Jurnal Manajemen
Pendidikan Islam 9, no. 1 (February 2024): 55–66, https://doi.org/10.31538/NDH.V9I1.4542; Widyatmike Gede
Mulawarman et al., “Character Education Management in Improving Students’ Spiritual Intelligence,” Nidhomul
Haq : Jurnal Manajemen Pendidikan Islam 9, no. 1 (March 2024): 79–90,
https://doi.org/10.31538/NDH.V9I1.4550.
23
Syifa Aulia Meila Hapsari, Tati Meilani, and Zachrah Niken Nabillah, “Strawberry Generation:
Dilematis Keterampilan Mendidik Generasi Masa Kini,” Jurnal Pendidikan 31, no. 2 (2021): 237–44,
https://doi.org/10.32585/jp.v31i2.2485; Arbanur Rasyid et al., “Dynamics of Childless Marriage Through the
Lens of Maqasid Al-Shari’a,” Jurnal Ilmiah Peuradeun 12, no. 2 (May 2024): 763–86,
https://doi.org/10.26811/PEURADEUN.V12I2.1182.
24
Ahmad Firdaus Bin Mohd Noor et al., “Identifying Items for ‘Self-Reflection’ as a Religious Factor to
Succeed in the Pre-Sea Training,” Jurnal Ilmiah Peuradeun 10, no. 3 (September 2022): 639–60,
https://doi.org/10.26811/peuradeun.v10i3.702.
25
Hapsari, Meilani, and Nabillah, “Strawberry Generation: Dilematis Keterampilan Mendidik Generasi
Masa Kini.”

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gets there, first, he'll get a warm and very friendly greeting. For example, come in Bro, do not
worry, we're here together. What can we do for you? Come on, let's eat first. What do you want
to eat? Let's order this via Go food. After eating, come on, you can tell me your problem, maybe
we can help you. While telling the problem, maybe he was touched on the shoulder so that he
felt that he was getting very good attention from the brother. Feeling he is comfortable there,
then he will come back to that community again. Without realizing it, the child is already in the
trap. When he feels comfortable there, it is not easy for him to return to his parents, and he does
not want to listen to what his parents say anymore.
Hence, it is incumbent upon us as parents to consistently prioritize the fulfillment of
our children's emotional needs and maintain a nurturing environment where their sense of
affection and security is continuously nurtured.
so that he does not have to seek love and
attention from outside anymore. To be parents who can understand the psychological
condition of the Strawberry generation's children or in this millennial era, parents need to
continue learning throughout their lives. Apart from mastering religious knowledge which is
fardhu 'ain, parents need to learn some assistive sciences in education, such as psychology,
communication, information technology, and life skills in this era.
26
This knowledge is usually
obtained in every parenting training session. The general knowledge conveyed just now is to
support parents in conveying religious knowledge to their children. The general knowledge is
only a supporter, while the basic knowledge of Islam such as the science of 'Aqidah, the
science of Sharia, the science of Morals and Sufism are the foundations that must be mastered
by all parents so that they can educate their children according to religious guidance.
27
These
general sciences are complementary because the condition of today's children is different
from that of children in the past. In conveying religious messages, this knowledge can be used
as a tool or media so that children can receive them more accurately.
A tangible example: if someone wants to teach a child how to maintain cleanliness
because cleanliness is part of the faith. If the parents know the child's learning style or the
dominance of the child in capturing information, is it visual, auditory, or kinesthetic? This is
very helpful for parents in educating their children. If the learning style used by the parents is
different from children’s learning style, it will be difficult for them to remember the religious
message or the moral message in their memory. God gives five senses to every person to be
able to access all information from outside himself. It's just that everyone has different
26
27
Salami Mahmud et al., “Building Students’ Character Based on Maqāṣid Al-Sharī’ah: Perspectives of
Parents, Teachers, and Community Members in Banda Aceh,” Samarah: Jurnal Hukum Keluarga Dan Hukum
Islam 7, no. 3 (November 2023): 1803–26, https://doi.org/10.22373/SJHK.V7I3.17708.

EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT
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dominance, some are dominant by hearing, some are dominant by seeing, and some are
dominant by doing. If parents understand this, it will be very easy for parents to accompany
their children to study, to accompany their children to recite the Koran, and to accompany
their children in doing all the Islamic religious orders.
In educating children in the 21st century, intense interaction between parents and
children is very urgent. Parents must have the ability to have positive interactions with their
children. Here are some things related to the interaction between parents and children:
a. Parents become role models for children
28
Parents must be uswatun hasanah or role models for their children. Everything parents
do must be a good example for their children. In Islam, a good uswatun hasanah is the
Prophet Muhammad peace be upon him. The word of God in the surah Al-Ahzab verse 21 and
Al-Qalam verse 4 state emphatically about the example of the Prophet.
29
Parents who imitate the morals of the prophet can certainly be an example to their
children. All parental activities related to hablum minallah and hablum minannas have a
great influence on children to imitate when they are toddlers because at that phase children
like to imitate. Everything that is imitated will become a habit for the child which will
eventually shape his personality, whether a good personality or a bad one. If parents have
become role models and idols for their children, then the outside influence of the family will
decrease by itself.
30
b. Parents understand their child's love language
31
In the science of communication, there are 5 languages of love written by Chapman
that parents must know:
32
1) Motivation words
Words like, "
Ummi
love you" or "You are so beautiful wearing that headscarf" seem
simple. However, for children whose dominant love language is “praise”, this word means a
28
Migfar Rivadah et al., “Figur Orang Tua Dalam Pendidikan Karakter Anak Perspektif Pendidikan
Islam,” Al-Musannif 2, no. 2 (2020): 139–52, https://doi.org/10.56324/al-musannif.v2i2.50.
29
Oki Mitra and Ismi Adelia, “Profil Orang Tua Sebagai Pendidik Menurut Al Qur’an,” Tarbawi : Jurnal
Ilmu Pendidikan 16, no. 2 (2021): 170–77, https://doi.org/10.32939/tarbawi.v16i2.759.
30
Wuryaningsih Wuryaningsih and Iis Prasetyo, “Hubungan Keteladanan Orang Tua Dengan
Perkembangan Nilai Moral Anak Usia Dini,” Jurnal Obsesi : Jurnal Pendidikan Anak Usia Dini 6, no. 4 (2022):
3180–92, https://doi.org/10.31004/obsesi.v6i4.2330; Mitra and Adelia, “Profil Orang Tua Sebagai Pendidik
Menurut Al Qur’an.”
31
Wismanto et al., “Penguatan Bahasa Cinta Dalam Proses Pendidikan Karakter Bagi Anak Usia Dini,”
Mitra Ash-Shibyan: Jurnal Pendidikan Dan Konseling 7, no. 01 (2024): 1–9.
32
Gary Chapman, Lima Bahasa Kasih, ed. Daru Susilowati, Bahasa Ind (Tangerang Selatan: Gospel
Press, 2003).

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lot. Newberg and Waldman, in their book entitled Words Can Change Your Brain: 12
Conversation Strategies to Build Trust, Resolve Conflict, and Increase Intimacy, state that
positive words are not just to express love, but can improve the brain function of those who
say and those who hear. In fact, speaking and listening to positive words more often than
negative ones can activate the motivational centers of the brain, so that it can encourage you
to take positive actions more often.
33
Moreover, the expression of love is demonstrated by
exchanging greetings, offering assistance to those in trouble, attentively receiving the
teacher's admonishment when youngsters make mistakes, and displaying a willingness to give
and apologize.
34
If a child dominates this love language, maybe he doesn't expect to be given the gifts
so often by his parents or to be picked up to school. This is because children prefer to hear
positive or even sweet words which of course are conveyed honestly by their parents.
2) Physical touch
Physical touch is the first language humans use to communicate. This way also has an
important role in social development and human behavior. It has been found that touch has a
neurobiological basis and can activate the parasympathetic nervous system, suppress pain,
and provide stress relief.
35
The sense of touch is not limited to physical proximity, as remote
social touch (RST) has been studied as a way to stimulate the sense of touch remotely and
regain awareness of loved ones.
36
Studies in psychology have found that children who lack
physical contact are at higher risk of behavioral, emotional, and social problems when they
are adults.
Also with physical touch, conflicts that occur in couples are believed to be more easily
resolved. So, it's no wonder that many people express their love and affection through touch.
If you have the dominance of this love language, then stroking the head, holding hands,
rubbing the back, kissing, or hugging, are your ways to show love.
33
Andrey Newberg and Mark Robert Waldman, Words Can Change Your Brain: 12 Conversation
Strategies to Build Trust, Resolve Conflict, and Increase Intimacy (Penguin Group, 2013).
34
Kristianingsih and Adhimas Wahyu Agung Wijaya, “The Application of Character Values of Love,
Discipline, and Honesty in Children Aged 4–6 Years,” vol. 454, 2020, 159–63,
https://doi.org/10.2991/assehr.k.200808.031.
35
Ilona Croy, Merle T. Fairhurst, and Francis McGlone, “The Role of C-Tactile Nerve Fibers in Human
Social Development,” Current Opinion in Behavioral Sciences 43 (2022): 20–26,
https://doi.org/10.1016/j.cobeha.2021.06.010.
36
Ali Abdulrazzaq Alsamarei and Bahar Şener, “Remote Social Touch Framework: A Way to
Communicate Physical Interactions across Long Distances,” Journal on Multimodal User Interfaces 17, no. 2
(2023): 79–104, https://doi.org/10.1007/s12193-023-00402-z.

EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT
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3) Acts of Service
Another way a person can feel loved and express love is real action, namely by doing
something for their child or partner. This is usually done by someone with difficulty
expressing love in words. You may prefer to drop your child off at school and pick them up
instead of saying, "Ummi loves you." For children who have a serving love language, being
helped by parents is far more important than being praised or motivated with words.
For example, your child is doing a schoolwork deadline. At that time, your child needs
parents to help buy food rather than encouraging him with words.
4) Gift
Gifts are often a symbol of expressing love. Many people are willing to give gifts
regardless of the price of the item. In fact, for people who express and interpret love through
gifts, it is not the price or value of the goods that is important. The important thing to
remember is your effort to think of a gift that is unique and personal for him.
For example, you are going out of town. Bringing souvenirs of his favorite food will
make your child happy. For him, this way is a sign that you remember him and make your
child feel loved and special. Giving gifts to others can increase feelings of satisfaction and
happiness, not only for the giver but also for the recipient of the gift. Try to give your child
occasional special gifts at certain moments.
5) Quality time
Busyness often makes parents sometimes rarely able to spend time with children. This
condition causes children to feel distant from their parents because both of them cannot spend
quality time together. If quality time is your child's primary love language, he just wants you
to spend time together, like sitting together in front of the house, talking about his activities or
other things. This quality time can be a sign that you are giving him your special attention.
People who value quality time don't really need gifts or praise. They also may not attach
much importance to actions such as being picked up, because all that matters is your efforts
to be present with them.
c. Parents understand children’s learning style
Knowing the dominance of children's learning styles makes it easy for parents to
communicate with children and easy to accompany them in studying. This helps parents to
adjust the methods and media used in educating their children.

SALAMI MAHMUD, HABIBURRAHIM, TABRANI ZA, MUCHLINARWATI,
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Allah has provided humans with 5 senses, namely eyes to see, ears to hear, nose to
smell, tongue to taste, and skin to touch. The 5 senses are used to absorb information from
outside himself and put it into his memory.
In educational psychology, when these 5 senses are related to children's learning
styles, they are shortened to 3, namely Visual learning styles, Auditory learning styles, and
Kinesthetic learning styles through touch, taste, and smell.
37
These learning styles should be
understood not only by parents but also by teachers because
The study discovered a
noteworthy correlation between learning styles and teaching styles, since it has the potential
to either enhance or diminish students' academic achievements.
38
For example: If our child's learning style is dominant with visuals, then teaching him
to easily memorize the Quran is by looking at the Quran. Even better if the Qur'anic writing is
in color because it is very easy for the child to make the writing appear in his mind.
Conversely, if the child's dominant learning style is Auditory, then a good way to help him
memorize the Qur'an is to listen to it repeatedly.
d. Parents always keep positive emotions
To maintain positive emotions, parents need to practice continuously in their life,
because every day, there are things that make their emotions negative. According to David
Haukins, positive emotions include peace, joy, love, reason, acceptance, willingness,
neutrality, and courage. While the negative ones are pride, anger, desire, fear, grief, apathy,
guilt, and shame. All emotions will produce high energy and low energy emitted by the owner
of the emotion. High energy is called positive energy, otherwise low energy is called negative
energy.
The positive or negative energy emitted by parents in educating children cannot be
seen, but the impact can be felt by children. In quantum physics, everything comes from
energy, including words. Every word spoken by a parent contains a wave of energy at a
certain frequency which has an impact on the wave of electromagnetic energy that the child
has. So parents must pay more attention to the words used when communicating in educating
37
Dani Cahyani Rahayu, Suryani, and Husniyatus Salamah Zainiyati, “Identification of Vacuum Learning
Styles (Visual, Auditory, Kinesthetic) Primary School Students in Indonesia,” International Journal of
Education and Research 8, no. 9 (2020): 181–90.
38
Nithya Dewi Subramaniam Chetty et al., “Learning Styles and Teaching Styles Determine Students’
Academic Performances,” International Journal of Evaluation and Research in Education 8, no. 4 (2019): 610–
15, https://doi.org/10.11591/ijere.v8i3. 20345.

EDUCATING CHILDREN IN THE TWENTY-FIRST CENTURY: AN INSIGHT
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Vol. 24. No. 2, August 2024 |341
children. All the positive and negative emotions mentioned above have been measured for
their energy waves in the book Power Vs Force.
39
Here are some things parents can do to keep positive energy in their family, including:
Always start activities by saying the name of Allah and asking for His help. By mentioning the
name of Allah, all activities are worth worship, including fatigue in educating children. For
example, some children are not easy to learn the Quran because they still want to play, so the
parents ask God's help to be given insight on how to deal with this child. Parents do their
best, while the results are surrendered to Allah. Thus, what is emitted is positive energy
because of affection for their children and they are happy when their children are diligent in
reciting the Quran, not angry and hate their children because they do not want to recite the
Quran.
40
Use high-energy language and avoid low-energy one when talking to children. This
can only be done if the feelings are positive. Positive feelings come from a calm heart. A calm
heart comes from remembering Allah.
41
For example, when a child doesn't want to share food
with his sibling, parents may advise him by calling him: Honey, if you see your brother eat an
apple and he doesn't give it to you, what do you feel? If the boy answered: "I am so sad. The
parents say: That's what your brother feels now. Why don't you make him happy by sharing a
piece of apple with him? If you do this, he will be very happy, and the energy of his happiness
will come back to you. You become happier my dear.”
When you want to warn a child, focus on what you want, not what you don't want. For
example, a 10-year-old child still has a mess putting school equipment in his room. So, when
he needs it, he has trouble finding it. What we want is for children to put their school
equipment in its place. So, Mom or Dad can warn him by saying: It is very easy for you to
find your school stuff if you put it in the right place. I am so happy when I found your school
stuff in the right place. Your room looks very neat honey.
Be grateful for whatever condition our children are in right now and avoid
complaining. Whatever the child's condition, as a Muslim parent, you must feel happy to
receive a mandate from Allah and feel very grateful because there are many people out there
who want to have children, but Allah has not given the children to them. Every day we keep a
39
David R. Hawkins, Power vs Force, Revised Ed (Carlsbad, California: Hay House, Inc., 2012).
40
Mala Komalasari, Abu Bakar Yakubu, and Kata Kunci, “Implementation of Student Character
Formation Through Islamic Religious Education,” At-Tadzkir: Islamic Education Journal 2, no. 1 (March 2023):
52–64, https://doi.org/10.59373/ATTADZKIR.V2I1.16.
41
Siti Muawanatul Hasanah et al., “Forging Qur’anic Character: A School Principal Leadership Model-
Insights,” Nidhomul Haq : Jurnal Manajemen Pendidikan Islam 9, no. 1 (February 2024): 28–42,
https://doi.org/10.31538/NDH.V9I1.4380.

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gratitude journal to write down the things we are grateful for that day. By writing things that
are grateful for, then there is no place in the heart for complaining. The gratitude energy is
high.
Another way to release negative emotions and replace them with positive emotions is
using the EFT (Emotional Freedom Technique) technique developed by Gary Craig.
Especially for Muslim parents, this technique was further developed by Mr. Ahmad Faiz
Zainudin by adding a Spiritual element known as the SEFT Technique (Spiritual Emotional
Freedom Technique).
42
,
43
This technique is very simple but powerful. For those who want to
learn more about this technique, they can take part in training held by various institutions,
both national and international.
e. Proficiency in Information Technology (IT)
Nowadays it is undeniable that children are closer to the world of digital technology,
so parents must also be digitally literate to know the benefits and harms caused by advances
in information technology. Digital media has both positive and negative impacts on children's
well-being, and parents play a significant role in accompanying and monitoring their
children's use of digital media.
44
,
45
In addition,
computer and internet usage can offer
significant benefits and are often essential for children. However, it's crucial that the websites
they visit and the games they engage with are appropriate for their stages of life,
psychological well-being, and social growth.
46
Parents need to have a nuanced understanding
of children's screen time and exercise caution in their digital socialization.
47
If parents just let
their children explore the virtual world on their own without direction and assistance from
parents, then parents will accept the risk of negative impacts obtained from this technology
such as game addiction, pornography, action porn, and online gambling addiction. What
children often see in cyberspace will affect their brains and then influence their behavior.
42
M Iqbal, S Salami, and L Rahmi, “Implementation of Spiritual Emotional Freedom Technique (SEFT)
to Reduce Academic Tension of the Students at Baldatul Mubarakah Islamic Boarding School,” Journal of
Community Research and … 7, no. 1 (2023): 50–58.
43
. Salami and . Fatmawati, “The Implementation of Spiritual Emotional Freedom Technique (S-EFT) to
Reduce Self-Discomfort: A Study among College Students,” no. ICPsy 2019 (2020): 137–46,
https://doi.org/10.5220/0009438901370146.
44
Ike Junita Triwardhani, “Communication of Parents to Children in Monitoring Digital Media Use,”
MIMBAR : Jurnal Sosial Dan Pembangunan 36, no. 2 (2020): 489–500,
https://doi.org/10.29313/mimbar.v36i2.6654.
45
Baude, Emilie, and Bourassa, “Information and Communication Technology Use among Children
Separated from One or Both Parents : A Scoping Review.”
46
Güven Arikli, “A Study on Child-Family Relationship in the Use of Digital Media Products” 22, no. 3
(2023): 3–6.
47
Priti Joshi and Subir Shukla, Child Development and Education in the Twenty-First Century
(Singapore: Springer, 2019), https://doi.org/10.1007/978-981-13-9258-0.

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Conversely, if parents care about their child's condition, it will be easier to develop
attitudes, cognitive and affective in instilling Islamic values in children in the digital era.
48
For example, parents who understand the dangers of children accessing online sites can ask
experts to block these sites on the child's side. Parents can also choose educational games
that children can play in their free time with a limited duration that has been mutually agreed
together. Because separating gadgets from children's lives is impossible, some school
assignments must also be completed via cell phone.
49
For educational activities at home, parents can download YouTube about tahsinul
Quran, learn Arabic and English, and other foreign languages that children like. You can
also take online courses on cooking and tailoring. Several children were inspired by YouTube
to become memorizers of the Koran, religious preachers, entrepreneurs, and designers.
A study on parents’ opinions on safe internet use shows that
when asking the
objectives of parental involvement in education, various reasons emerge, including acquiring
knowledge about safe Internet usage, addressing personal shortcomings, acquiring computer
literacy, assisting their children, and adapting to technological advancements.
50
After seeing the positive and negative impacts of children's interactions with information
technology, especially the internet, with its very significant development, parents must
accompany their children in using this technology.
C. Conclusion
Based on the findings elucidated in this study, it becomes apparent that modern
parenthood demands a nuanced understanding of child education that distinguishes itself from
past decades. The evolution of technology underscores the imperative for Muslim parents to
broaden their knowledge base beyond traditional religious teachings. In addition to religious
education, contemporary parents must actively engage in learning about diverse facets of
parenting, including but not limited to information technology, effective communication
skills, and psychological concepts such as learning styles, love languages, emotional
intelligence, and the dynamics of energy transfer during parent-child interactions. By
48
Arlina Arlina et al., “Peran Orangtua Dalam Menanamkan Nilai-Nilai Islam Pada Anak Di Era
Digital,” At-Tadris: Journal of Islamic Education 2, no. 2 (2023): 139–49,
https://doi.org/10.56672/attadris.v2i2.77.
49
Ph.D Reima Al-Jarf, “PARENTAL ATTENDANCE OF CHILDREN’S ONLINE CLASSES FROM
THE PERSPECTIVE OF PARENTS AND TEACHERS IN SAUDI ARABIA,” in The 18th International
Scientific Conference ELearning and Software for Education (Riyadh: King Saud University, 2022).
50
Fatma Aycan Binay Eyuboğlu and Fatma Gizem Karaoğlan Yilmaz, “Examination of the Opinions of
the Parents Attending the Safe Internet and Computer Using Course on Applied Education,” Education
Quarterly Reviews 5, no. 4 (2022), https://doi.org/10.31014/aior.1993.05.04.651.

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equipping themselves with this multifaceted knowledge, parents can better navigate the
complexities of raising children in the digital age and foster environments conducive to their
holistic development and well-being. This comprehensive approach to parenting education
ensures that parents are adequately equipped to meet the diverse needs and challenges of
modern parenting.
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