The rapid advancement of digital technology has brought significant changes across various aspects of human life, including education [1]. Digital transformation offers new opportunities and challenges to the learning process, affecting methods, media, and the relationships between educators and students [2]. In the context of Islamic education, this shift demands an adjustment in educational paradigms to remain relevant to contemporary needs without losing the core of spiritual and moral values [3]. Consequently, the teacher's role should not only be as a conveyor of knowledge but also as a murabbi—a holistic educator who nurtures the intellectual, spiritual, and moral dimensions of learners.

In recent years, UNESCO (2023) and OECD (2024) have reported that digital learning environments now encompass more than 60% of global educational activities, with artificial intelligence, virtual classrooms, and social media reshaping how students engage with knowledge. While these developments increase accessibility and efficiency, they also risk eroding the humanistic and spiritual essence of education. In Islamic contexts, this condition challenges the traditional teacher–student bond, which historically functioned as the axis of moral and spiritual cultivation.

The concept of murabbi holds a central place in Islamic educational tradition [4]. A murabbi is not merely a teacher but a spiritual guide who holistically shapes the character and personality of the student [5]. This function is increasingly urgent to be revived in a digital era that tends to emphasize cognitive and instrumental aspects while often neglecting affective and ethical dimensions [6]. As educational interactions shift from physical classrooms to online platforms, the personal connection between teacher and student weakens, making character-building efforts more complex.

Classical Muslim scholars such as al-Ghazālī, Ibn Sahnūn, and Ibn Khaldūn emphasized that the true educator is one who embodies adab and exemplifies divine values in both word and action. In modern scholarship, figures like Noddings (2005) and Hashim & Langgulung (2019) have also underlined the importance of moral and spiritual dimensions in teacher education. However, most contemporary studies in Islamic pedagogy remain normative, focusing on ethical ideals without contextualizing them within the hermeneutical framework of Qur’anic exegesis or linking them to current digital challenges. This creates a theoretical and practical gap that this study seeks to address.

One significant verse of the Qur’an for understanding the role of educators is Surah Ali 'Imran verse 79 [7]. This verse rejects the notion that a prophet would ever call people to worship himself, instead guiding them to become servants of Allah who are rabbani—people of knowledge, action, and spiritual development. A hermeneutic interpretation of this verse highlights that the teacher as murabbi must lead students toward divine awareness and true servitude, not just cognitive mastery.

Fazlur Rahman’s double-movement hermeneutical approach provides a methodological framework to reinterpret this verse in light of current educational realities. His model encourages moving from historical textual meaning toward contemporary application, allowing for a more dynamic, contextual understanding of Qur’anic principles in modern pedagogy.

The hermeneutic analysis of Surah Ali 'Imran: 79 provides both conceptual and spiritual foundations for the Islamic understanding of the teacher's essence. Hermeneutics, as an interpretative method that considers historical, linguistic, and philosophical contexts [8], opens deeper understanding of divine messages in the Qur’an. However, previous studies on Islamic education in the digital era have largely concentrated on digital pedagogy, online learning strategies, and technological integration, while often overlooking the spiritual and moral dimensions that form the essence of Islamic education. This study seeks to fill that gap by repositioning the murabbi as a spiritual educator who embodies rabbāniyyah values amidst digital transformation. Through this approach, the verse is not merely read as a text but as a reflection on the conditions and challenges of today’s education—especially in reimagining the teacher's position as a spiritual guide amid the wave of digitalization.

Thus, this study presents novelty in integrating Fazlur Rahman’s hermeneutics with the concept of Murabbiyah, which has not been previously explored in existing literature. This integration not only offers a new theoretical perspective but also a practical response to the ethical and spiritual vacuum increasingly visible in digital learning spaces.

Thus, this article aims to explore the deeper meaning of Surah Ali 'Imran: 79 using a hermeneutic approach and to relate it to the need for revitalizing the teacher’s role as murabbi in the digital era. Through this study, it is hoped that a renewed awareness will emerge about the importance of the teacher’s spiritual and moral role in guiding a generation that is not only intellectually bright but also emotionally mature and spiritually strong. This revitalization is a strategic step to ensure that Islamic education remains relevant and meaningful amid the dynamics of the modern age.

Ultimately, this study is expected to contribute theoretically by expanding the discourse of Islamic pedagogy through a hermeneutical reading of the Qur’an, and practically by providing educators with a framework to integrate spiritual, moral, and digital competencies in their teaching practices. In doing so, Islamic education can remain anchored in its divine purpose while embracing technological progress in a balanced and transformative way.

Previous studies have discussed the role of teachers within the context of Islamic education, focusing on pedagogical, moral, and spiritual dimensions. However, most of these studies remain normative in nature and have not yet integrated a Qur’anic hermeneutical approach, particularly in understanding the concept of murabbiyah as the ethical and practical foundation of education. Few works have attempted to connect hermeneutical interpretations of the Qur’an with the revitalization of the teacher’s role as a murabbi in the digital era, even though such an approach could offer a more contextual and transformative theoretical framework. This paragraph is expanded to include a clearer literature review showing the study's position among existing research. Several prior works addressed Islamic pedagogy theoretically but did not apply hermeneutical analysis, while this paper uniquely integrates Fazlur Rahman’s hermeneutics to fill that theoretical gap.

Based on this research gap, the present study seeks to re-examine the teacher’s role as a murabbi through Fazlur Rahman’s hermeneutical approach to QS. Ali ‘Imran: 79. Accordingly, the research question of this study is: How can Fazlur Rahman’s hermeneutical approach to QS. Ali ‘Imran: 79 revitalize the teacher’s role as a murabbi in the digital era?

This study employs a library research approach, which emphasizes the collection and analysis of written sources as the primary data. The research involves examining both classical and contemporary literature, including Qur’anic exegesis (tafsir), works on Islamic education, scholarly writings concerning the teacher’s role as murabbi, and hermeneutical studies of Qur’anic verses—particularly Surah Ali ‘Imran verse 79. The primary exegetical sources used in this study include the classical Tafsir Ibn Kathir, which represents a traditional interpretive approach rooted in the early scholarly tradition, and the contemporary Tafsir al-Mishbah by M. Quraish Shihab, which provides a contextual, humanistic, and modern interpretation relevant to current educational challenges. This method is chosen because the focus of the study lies in the conceptual exploration and interpretation of normative Islamic texts.

The analytical process in this study proceeds through three integrated stages. First, a historical analysis of the verse is conducted to explore its socio-religious background (asbāb al-nuzūl) and the development of its interpretation in both classical and modern tafsir traditions. Second, the study extracts the moral and educational values embedded in the verse, employing Fazlur Rahman’s hermeneutical framework to uncover universal principles related to the concept of murabbiyah. Finally, these values are contextually applied to the dynamics of education in the digital era, aiming to redefine and revitalize the teacher’s role as a murabbi amid contemporary challenges and technological transformations.

Unlike previous works that primarily focused on pedagogical or technological aspects, this study introduces an integrative hermeneutical framework that bridges Qur’anic interpretation and digital pedagogy. The term 'integrative hermeneutical framework' here refers to the combination of classical Qur’anic interpretation with contemporary educational theory. While hermeneutics itself is interpretative, this study integrates multiple contexts—textual, moral, and pedagogical—hence the use of the term 'integrative.'

Compared to previous studies on Islamic pedagogy that focused primarily on ethical norms or technological adaptation in education, the present study offers a more integrative model by combining hermeneutical interpretation of Qur’anic texts with digital pedagogical theory. The proposed Murabbi Digital Rabbani (MDR) model extends Fazlur Rahman’s double-movement hermeneutics into a practical educational framework, bridging the gap between scriptural exegesis and contemporary teacher formation. This constitutes the study’s primary novelty, as it translates the moral-spiritual dimensions of rabbaniyyah into actionable principles for digital pedagogy.

The In the tradition of Islamic education, the terms murabbi, mu’allim, and teacher are often used interchangeably, although they differ significantly in concept. Each term represents a distinct role in the educational process, in terms of responsibility, approach, and educational goals [9]. Understanding these three terms is crucial for developing an Islamic education system that focuses not only on knowledge transmission but also on personality development and the moral formation of learners. However, unlike previous studies that emphasized Islamic education as a combination of knowledge and values, this paper advances the discussion by employing Fazlur Rahman’s hermeneutical framework to reinterpret the concept of murabbi in the context of digital transformation.

The word murabbi originates from the root rabba–yurabbi–tarbiyah, which means to nurture, to grow, to cultivate, and to educate continuously [10]. In the context of Islamic education, a murabbi is a figure who bears responsibility not only for the intellectual development of students but also for their spiritual, moral, and emotional growth [11]. A murabbi positions themselves as a life mentor who instills divine values and helps students grow in goodness [12]. In the Qur’an, the term Rabb, which refers to God as the Sustainer and Educator (see QS. Al-Fatihah: 2 – “Alhamdulillahi Rabbil ‘Alamin”), serves as the philosophical foundation for the role of the murabbi. This demonstrates that education in Islam is a holistic process of nurturing and formation.

In contrast to the murabbi, the term mu’allim more specifically refers to someone who teaches or transmits knowledge [13]. Its root ‘allama–yu’allimu means "to teach." [14] While this role is essential for knowledge acquisition, it is narrower in scope than that of the murabbi. In QS. Al-Baqarah: 31, Allah states, “Wa ‘allama Adama al-asma’a kullaha” (And He taught Adam the names of all things) [15], which affirms that teaching is an integral part of civilizational development. The Prophet Muhammad (peace be upon him) also said, “Innama bu’itstu mu’alliman” (Indeed, I was sent as a teacher) [16]. This hadith underscores the legitimacy and significance of the mu’allim’s role in the prophetic mission, though it still remains within the broader context of value-based formation.

Meanwhile, a typical teacher tends to focus solely on the technical delivery of subject matter, without necessarily engaging in the moral and character development of students. In this sense, the teacher serves a more instrumental function—as a facilitator of knowledge, without deep responsibility for the formation of personality. In many modern education systems, the teacher’s role is often limited to achieving cognitive outcomes, overlooking the spiritual and ethical dimensions that are central to the murabbi.

Thus, the murabbi represents the idealized pinnacle of the educator’s role in Islam [17]: a figure who emulates the Prophet as a guide for the community, nurtures comprehensively, and instills divine values in all aspects of a student’s life. Understanding this distinction is essential for reconstructing a contemporary Islamic educational paradigm that produces not only intelligent individuals, but also those with noble character and deep commitment to Islamic values.

To clarify the distinctions among the key educational roles discussed in Islamic pedagogy, the following table summarizes their terminological and functional aspects.

The advancement of digital technology has had a profound impact on the world of education, particularly in reshaping the relationship between teachers and students [18]. On one hand, digitalization opens access to information and expands learning methods [19]; on the other hand, it also presents serious challenges to the humanistic values of education [20]. Relationships that were once built on physical presence, role modeling, and deep emotional interaction are increasingly replaced by instant and impersonal virtual communication [21]. As a result, human values such as empathy, moral exemplarity, and spiritual closeness between teachers and students are in decline.

In this context, the application of rabbaniyyah values becomes crucial as an ethical foundation for digital education practices. For example, teachers can embody rabbaniyyah values through exemplary conduct in the ethical use of technology—such as upholding academic integrity in online classes, guiding students to use digital media responsibly, and fostering a sense of spirituality in virtual interactions through collective prayers or reflections on Qur’anic values before lessons begin. Thus, the presence of the teacher as a murabbi is not merely to transfer knowledge but also to nurture the students’ character and spirituality, ensuring that they remain rooted in divine values amid the waves of digital modernization.

Social media, artificial intelligence (AI), and online learning platforms such as Google Classroom, Zoom, or Learning Management Systems (LMS) have been widely used as educational tools [22]. While effective in terms of efficiency and flexibility, the presence of such technologies has indirectly shifted the teacher's role from a murabbi—a personal mentor—to more of a system operator who merely delivers content and assigns tasks. AI has even begun to take over some of the teacher's functions, such as automatic grading, recommending study materials, and answering students' questions in real time—without any sense of values or moral consideration [23]. For example, studies by [27] and [23] demonstrate how automation and digital tools have reshaped teachers’ authority, making it necessary to redefine human roles in digital learning environments.

In this context, teachers face a major challenge in maintaining their identity as holistic educators [24], not merely content deliverers. When students interact more with screens than with their teachers, there is a significant shift: from relationships that were personal, spiritual, and inspirational to ones that are transactional and functional. Technological development has significantly transformed the teacher’s role in the learning process. As noted by Purba, Alfitriana, and Saragih, digital technology has shifted teachers from being the primary source of information to becoming facilitators who guide students in navigating diverse digital learning resources. This transformation requires teachers to possess not only pedagogical competence but also digital literacy and the ability to integrate technological tools meaningfully into instruction. Consequently, the teacher’s role evolves from a transmitter of knowledge to a designer of interactive and student-centered learning experiences [25]. This directly affects character formation, as values that are typically transmitted through direct interaction—such as sincerity, patience, and compassion—become increasingly difficult to cultivate [26].

Moreover, the emotional closeness that has long been a cornerstone of Islamic education [27], particularly in the traditions of tarbiyah or ta’dib, has begun to face challenges in the digital era. The absence of warm, face-to-face interaction [28] causes students to feel distant from their teachers, thereby weakening the teacher’s role as a spiritual exemplar. In classical Islamic educational tradition, students would even live with their teachers for extended periods to absorb both knowledge and adab. Yet in the digital age, this relationship has been replaced by online sessions lacking emotional and spiritual depth.

Therefore, the main challenge of contemporary Islamic education is not merely how to integrate technology into the learning system, but how to preserve the soul of education—its values, adab, and human connection. Revitalizing the role of teachers as murabbi is urgently needed to restore the essence of education as a process of humanization (ta’dib), rather than merely transferring information. Education that is solely technology-oriented, without the spirit of tarbiyah, will lose its true identity as a process of forming the complete human being (insan kāmil).

Revitalizing the role of teachers as murabbi in the digital era is an urgent necessity to preserve the essence of Islamic education that is holistic and rooted in divine values. A hermeneutic analysis of Surah Ali 'Imran verse 79 reveals that true education is not merely about the transmission of knowledge, but about shaping rabbani personalities grounded in God-centered values. The ideal teacher in Islam is not only intellectually competent, but also a spiritual and moral guide.

In facing the challenges of digitalization—which tends to reduce educational relationships to mere transactions—the concept of rabbaniyyah offers a strong foundation for rebuilding an educational paradigm focused on the formation of the insan kāmil (the complete human being). Therefore, contemporary Islamic education must once again center spiritual values and adab as core pillars in shaping a generation that is both knowledgeable and virtuous.

Practically, the findings of this study have important implications for teachers and educational institutions to become more aware of the need to integrate rabbaniyyah values into digital learning. Teachers are expected to serve as role models in the ethical use of technology, to foster meaningful interaction with students through virtual platforms, and to cultivate spiritual values throughout the technology-based learning process. Educational institutions should also design curricula and policies that support the creation of a digital learning ecosystem grounded in divine and moral principles.

However, this study has certain limitations, as it remains conceptual and has not yet been empirically tested within the context of digital education practices. Therefore, further research is needed to explore the implementation of rabbaniyyah values in digital education through empirical approaches, such as case studies, online learning observations, or classroom action research. Such future studies are expected to strengthen the theoretical foundation while offering practical contributions to the development of an Islamic educational model that is both relevant and sustainable in the digital era.

Syuhud Syayadi Amir: Conceptualization, Methodology, Writing – review & editing, Supervision, Project administration. Afifullah  & Maimun: Methodology, Writing – review & editing, Investigation. Zaglul Fitrian & Khadeejeh Alrawashdeh: Conceptualization, Methodology, Writing – review & editing, Investigation.

With utmost respect and appreciation, we extend our deepest gratitude to UIN Madura, for the academic and institutional support provided. Our sincerest thanks go especially to our academic advisor, whose patience and constructive guidance have been invaluable throughout the writing of this paper.

We also express our heartfelt appreciation to the anonymous reviewers for their critical and insightful feedback, which has significantly contributed to the refinement of the paper’s content. Lastly, we would like to thank the editorial team for their valuable suggestions and corrections, which have clearly enhanced the quality and overall excellence of this work.

The authors declare that they have no conflicts of interest.

This research did not receive any financial support from any party.