Adolescence is synonymous with a period of transition full of dynamics in all phases of human life [1] . In this phase, individuals will experience many changes, both physically, psychologically, and socially [2] . An imbalance in the process of adapting to these changes is often a factor that causes the onset of juvenile delinquency behavior [3] . This phenomenon is part of a social pathology that must be treated seriously and immediately [4] . This is because the impact not only harms individual perpetrators but also threatens social stability and public security at large [5] .

The phenomenon of Juvenile Delinquency is a complex social problem and continues to be a serious challenge in various parts of the world [6] . Globally, UNICEF reports show that millions of adolescents are involved in the juvenile justice system each year with a variety of backgrounds. Meanwhile, in Indonesia, data from the Central Statistics Agency recorded an increase in criminal cases involving teenagers, thus showing a systemic failure in fostering the character and moral resilience of the younger generation [7] .

In such conditions, Islamic education plays a strategic role in fostering the moral and spiritual values of adolescents [8] . Because, when individuals are far from religious values, they tend to be more susceptible to bad deeds and deviance. This is due to the reduction of moral and ethical guidelines that are usually instilled through religious teachings.

The Islamic education provided must also include comprehensive Islamic values, including creed, sharia, and morals [9] . Faith contains six pillars of faith [10] , Sharia contains a form of servitude to Allah which can be classified into mahdhah and ghairu mahdhah worship [11] , and morals, both to Allah, fellow humans, and the environment [12] . These three values are a unit that has a close relationship and cannot be separated from one another [13] . This trilogy of values must be integrated into every Muslim because all three come from the highest truth, namely Allah SWT, and are a means to regulate all joints of human life [14] .

The approach of Islamic educational values has great potential in rehabilitating former juvenile delinquents and directing them to a good and right path [15] . One of the tangible forms of this approach can be found in the activities of the Komunitas Pemuda Insyaf Karanganyar (KOPIKA), which is a forum for coaching and empowerment for former juvenile delinquents so that they can transform into better individuals [16] .

The relevance of this discussion is also closely related to the global agenda of the Sustainable Development Goals (SDGs). The SDGs are a global agenda launched by the United Nations (UN) to end poverty, protect the planet, and ensure prosperity for all by 2030 [17]. This article specifically highlights the 4th Sustainable Development Goal (SDG), namely Quality Education [18]. The fourth goal in the SDGs, Quality Education, includes ten key targets that focus on providing inclusive and quality education for all. These targets include free and quality access to primary and secondary education, early childhood development, equal access to higher education and vocational training, improvement of relevant job skills, elimination of gender gaps and inclusion for vulnerable groups, and improved literacy and numeracy. In addition, SDG 4 also emphasizes the importance of education for sustainable development, the provision of safe and inclusive learning environments, and increasing the number of qualified teachers through adequate training [19].

SDG 4 emphasizes the importance of inclusive and quality education for all [20]. This includes vulnerable groups such as former Juvenile Delinquency perpetrators such as those who are members of the Komunitas Pemuda Insyaf Karanganyar (KOPIKA). Quality education is not only a means of agent of change but also an agent of producer for the younger generation to create real change. The education in question is not only limited to formal education but also includes education that can change the mindset and perspective of the younger generation [21].

Initiatives such as the Komunitas Pemuda Karanganyar Insyaf (KOPIKA) reflect efforts at the grassroots level that are in line with the SDGs' targets, especially in creating a transformative non-formal education environment and strengthening social reintegration [22] . Non-formal education has a big role in reaching things that formal education cannot touch which is often only limited to the educational goals that must be achieved [23] . In addition, non-formal education has the flexibility to reach various groups of people, so it plays an important role in achieving Sustainable Development Goals (SDGs) [24] .

Based on this background, this article is designed to answer the main question: "What are the Islamic education efforts carried out by Komunitas Pemuda Insyaf Karanganyar for its members as former Juvenile Delinquency perpetrators? What is the contribution of Islamic education in fostering members of the Komunitas Pemuda Insyaf Karanganyar as former Juvenile Delinquency perpetrators? What is the relevance of these Islamic education efforts to the achievement of SDG 4?" Thus, the purpose of this article is to systematically analyze Islamic education efforts in the process of social rehabilitation of adolescents who are former Juvenile Delinquency offenders at KOPIKA, explore the contribution of coaching practices implemented by KOPIKA, and assess their contribution to the achievement of global development goals contained in SDG 4.

Previous research has shown that individuals who have high levels of religiosity tend to engage less in deviant behavior. This is due to the role of religious values in strengthening self-control and internalizing positive social norms [25] . Research by Hamidi and Nurdin also emphasized that effective Islamic education can be a strategy for overcoming juvenile delinquency by instilling strong religious values [26] . Through this comprehensive approach, Islamic education can form a more mature adolescent personality, have social empathy, and understand the consequences of every action they take. Islamic education also encourages adolescents to internalize good values that are a fortress from negative environmental influences. In addition, the study by Muzayaroh confirms that Islamic education plays an essential role in shaping noble character and morals, which are reflected in their mindset and behavior [27] . Muzayaroh revealed that Islamic education is not only a means of knowledge transfer but also a medium for character formation and habituation of positive attitudes in daily life.

The thirst for religious values leads to many behavioral deviations among the younger generation. Psychologically, juvenile delinquency involves cognitive deviations, psychological numbness, and a reshuffle of beliefs [28] . In dealing with these cases, Yao F.'s research emphasizes that a restoration-oriented justice system rather than pure punishment is a more ideal approach for juvenile offenders [29] . Meanwhile, Mousavi's research highlights that the juvenile justice system that focuses on coaching and social reintegration has great potential to reduce the level of juvenile delinquency in a sustainable manner [30] .

From the above presentation, there is a research gap regarding the specific contribution of Islamic education in the context of social rehabilitation of exjuvenile Delinquency offenders, especially those carried out by community-based communities such as KOPIKA. Previous research has focused more on approaches to the psychology, law, and juvenile justice system that have not explicitly linked the Islamic education approach to the achievement of Sustainable Development Goals. The role of religion in every line of human life is completely unavoidable. Therefore, a study is needed that combines systematic analysis with a conceptual approach to the contribution of Islamic education to the moral development of problematic adolescents [31] . In addition, the link between the achievement of SDG 4 and Islamic education efforts implemented through a community is a novelty aspect offered in this study. Thus, this research not only aims to fill the literature gap in the field of Islamic education and adolescent rehabilitation but also to expand the discourse on the effectiveness of community-based non-formal education in supporting the global agenda of sustainable development. This study is expected to make a theoretical and practical contribution in designing a contextual coaching model, based on Islamic values, and relevant to the social needs of vulnerable groups such as ex-juvenile delinquents.

This study uses a qualitative approach with the type of field research. Qualitative research is used to uncover the facts behind a phenomenon [32] . The qualitative approach was chosen to explore in depth the efforts and contributions of Islamic education in fostering former Juvenile Delinquency perpetrators through activities carried out by the Komunitas Pemuda Insyaf Karanganyar (KOPIKA) and its relevance to the achievement of SDG 4. Field research is used so that researchers can be directly involved in the social context being researched and obtain actual and authentic data from the subject and the research environment [33] .

This study chose the Komunitas Pemuda Insyaf Karanganyar (KOPIKA) as the object of the research. The subjects of this study consist of the founder, chairman, mentor, and two community members. The data in this study was collected through three techniques, namely direct observation, in-depth interviews with five informants, and documentation to further strengthen the data. The data that has been obtained is then analyzed using the Miles and Huberman model, which consists of three steps, namely data reduction, data presentation, and conclusion drawing [34]. Data reduction is used for the selection, focusing, and simplification of raw data from fields relevant to the focus of the research. In the next stage, the data will be presented to be arranged in the form of narratives, tables, or charts to illustrate patterns and relationships between variables. The drawing of conclusions and data verification was carried out by concluding findings related to the contribution of Islamic education at KOPIKA to the development of former juvenile delinquents and their relevance to SDG 4.

The research steps used in this study are systematically arranged and outlined in the form of the following flowchart:

A community is a forum that is formed based on what the members who will join it need. The individuals who are members of it are also characterized by having a high sense of concern for each other, forming close relationships between members, and having similar values or interests [35] . In this context, the community also acts as an agent of social and spiritual transformation, especially when the community is born out of a collective consciousness to improve oneself and the environment. A religious community has a strategic role in the formation of identity and the strengthening of religious values amid the challenges of modern life [36] . Through collective activities that are educational and spiritual, the community can become an effective learning space in shaping the character and spirituality of its members.

Komunitas Pemuda Insyaf Karanganyar (KOPIKA) is a real example of a community based on Islamic values that is not only a gathering space, but also a space for coaching. This community was founded by a former Juvenile Delinquency perpetrator, namely Dwi Agus Daryono in October 2017. The establishment of this community is motivated by the absence of a friendly forum for those who have committed to improving their quality. There are many studies on mosques, but people with dark pasts like them feel unprepared because many still look with tattoos, pierced ears, and so on. Meanwhile, the study held in the mosque is identical to the style of Islamic clothes, sarongs, peci, and relatively formal events. Not to mention their fear of society's bad stigma against their past. Of course, this will bring a sense of discomfort.

Before joining KOPIKA, many members were experiencing a decline in faith [37] . Therefore, they are closer to disobedience and farther from obedience to Allah [38] . Their alienation from religion makes them unaware of the good and right rules of life, so they commit many deviations [39] . The members who are members of this community have various backgrounds, such as dealers or drug users, thugs, promiscuous sex offenders, tattoo makers and users, gamblers, street children, punk children, band children, and so on. All of these actions lead to forms of Juvenile Delinquency or juvenile delinquency [40] .

Based on this reality, this community designs various programs that aim to educate and strengthen the Islamic side of its members comprehensively, starting from the aspects of faith, and sharia, to morals [9]. The various programs can be seen in detail in the following table:

Juvenile Delinquency is a serious problem that requires comprehensive treatment, especially through an educational approach oriented to moral and spiritual development. Islamic education, with its trilogy of values of faith, sharia, and morals, has great potential in rehabilitating former juvenile delinquents towards positive change. The Komunitas Pemuda Insyaf Karanganyar (KOPIKA) is a real example of how the approach to Islamic education in a non-formal form can have a transformative impact on former Juvenile Delinquency perpetrators. This community has a variety of programs to educate the Islamic side of its members, including Bikers Subuhan Bir Mizon (Belajar Iqra Minggu Zonten), Mas Bro (Maos Qur'an Sesarengan Malem Rebo), Sini Ramal (Sinau Iqra Rabu Malam), Algojo (Al-Kahfi Go to Malam Jumat), Sinabung Kopi (Sinau Ngaji Jumat Bengi Karo Ngopi), Punk-Ngaosan Nge-Punk (Nge-Bahas Permasalahan Anak Zaman Sekarang), Grand Studiy, open donations, alms at red lights, Hijrah Camp, Ukhuah Camp, and Ngaji Alam, Silatu Ride Sowan Kiai, as well as activities that are often held in the month of Ramadan. These programs have a positive contribution to the process of social reintegration and the process of improving the quality of members. These contributions include improving the quality and quantity of worship, improving oneself by getting to know the Qur'an better as a guideline for life, rediscovering the meaning of life, and building a new identity, both as a person and a member of society by increasing a sense of belonging to all. The relevance of this initiative is also in line with the global goals of the SDGs, especially SDG 4 on quality education that is inclusive and transformative for all groups, including vulnerable groups. Overall, the programs run by the Komunitas Pemuda Insyaf Karanganyar (KOPIKA) show a significant contribution to supporting the achievement of the 4th Sustainable Development Goal (SDG) on Quality Education. Through an inclusive and contextual approach to non-formal education, KOPIKA has succeeded in improving basic literacy, eliminating educational access gaps for marginalized groups, instilling sustainability values and religious ethics, providing life skills training for the younger generation, creating a safe and friendly learning environment, and strengthening coaching capacity through the presence of competent educators. This proves that KOPIKA is not only a space for moral rehabilitation for former juvenile delinquents but also a real example of alternative educational practices that are relevant to the global agenda to create a more inclusive, transformative, and sustainable education.

The authors sincerely thank all those who supported the preparation of this article. Special appreciation goes to the administrators and members of Komunitas Pemuda Insyaf Karanganyar (KOPIKA) for their openness and inspiring insights. Gratitude is also extended to Universitas Muhammadiyah Surakarta, Qassim University, and Yarmouk University. May this work contribute to advancing inclusive and transformative education, in line with the values of Islamic education and the goals outlined in SDG 4.

Every writer is actively and equally involved in the process of writing this article. The roles carried out include the preparation of the main substance, team coordinator, executive members, funding supporters, translation of article content, and final editing. All authors have studied and approved the final manuscript that was compiled.

This article was compiled without any personal interest that may affect the content and objectivity of the article.