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Fine motor development is a fundamental prerequisite for academic readiness and independence in early childhood. Still, currently, challenges such as sedentary behaviour and screen exposure hinder the optimisation of these abilities. This community service program aims to implement a Play-Based Learning model of fine-motor stimulation to improve the physical and academic readiness of children at Tamalate State Kindergarten in Makassar City. The intervention program was conducted over two weeks through three main stimulation zones: Texture Zone (playdough and finger painting), Precision Zone (beading, origami, and cutting), and Manipulative Zone (busy board and puzzles). The target subjects were children in group B with fine-motor impairments, and the study evaluated 20 children using periodic observation checklists. The results showed a significant transformation, with 95% of children (19 out of 20 participants) experiencing an increase in achievement from the Starting to Develop (MB) category to Developing as Expected (BSH) and Developing Very Well (BSB). These findings confirm that a structured intervention through play zones is not only effective in strengthening intrinsic hand muscles and eye-hand coordination but also in building children's resilience and perseverance in learning. The program recommends integrating a micro-curriculum based on stimulation zones into daily learning plans and strengthening partnerships with parents to maintain consistency in children's development.

Waste management at the village level still faces various challenges, particularly related to the practice of open burning, which causes environmental pollution and health risks. This condition reflects a gap between the concept of sustainable waste management within the framework of the Sustainable Development Goals (SDGs) and the social reality of local communities. This community service activity aims to implement a low-smoke waste burning container as a community-based waste management innovation and to analyze its contribution to the achievement of the SDGs in Nglaris Village. The method applied was a participatory approach involving observation, socialization, design and construction of the burning container, assistance, and program evaluation. The results indicate that the implementation of the low-smoke burning container reduces the intensity of smoke emissions, increases community participation, and encourages behavioral changes in waste management practices. The program also contributes to improving the quality of the living environment and supports the achievement of SDGs, particularly in environmental, health, and sustainable settlement aspects. These findings demonstrate that simple technological innovations adapted to local social conditions can serve as a model for sustainable waste management at the village level.

Infrastructure expansion has been increasingly recognized as a transformative force shaping the social, economic, and cultural dynamics of coastal communities. This study investigates the effects of major infrastructure development specifically ports and toll roads on social mobility and religious practices within the traditional fishing communities of Bengkalis Island. Using a qualitative design, data were collected through field observations, in-depth interviews with fisherfolk, local leaders, and religious figures, as well as reviews of regional development policies. The findings reveal that new infrastructure has introduced shifts in livelihood patterns, encouraging economic diversification beyond traditional fishing activities. These shifts contribute to both upward and horizontal mobility, altering long-standing social hierarchies within the community. Moreover, the changing economic landscape influences religious life: traditional maritime rituals experience reduced centrality, while formalized religious organizations gain greater authority and participation. Infrastructure development also increases exposure to external cultural influences, accelerating negotiations of religious identity and modern interpretations of faith. Overall, this study argues that infrastructure projects function not only as physical catalysts of development but also as sociocultural drivers that reshape belief systems, communal relations, and the lived realities of traditional fishing populations. The research highlights the necessity of adopting development strategies sensitive to local contexts and cultural continuity.

This research analyzes the concept of deep learning in education through the philosophical values of Ki Hajar De-wantara. Utilizing a qualitative literature study, it explores the connection between deep learning, Indonesian hu-manistic values, and local wisdom. The findings reveal that Dewantara's "Tri Pusat Pendidikan" (Three Educational Centers) and his three main mottos Ing Ngarso Sung Tuladha, Ing Madya Mangun Karsa, and Tut Wuri Handaya ni are closely aligned with deep learning principles, such as contextual learning, holistic development, and stu-dent independence. The research also identifies challenges in implementing deep learning technology, including risks of dehumanization, the digital divide, and an overemphasis on technical aspects at the expense of values. To address these issues, the study proposes a conceptual framework that encompasses four dimensions: pedagogical, technological, ethical, and socio-cultural. This synthesis of technological advancement and local wisdom offers a fresh perspective on humanistic digital education. The findings contribute both theoretically and practically to educators, technology developers, and policymakers in designing AI-based learning systems rooted in humanistic values.

This study aims to determine how the implementation of the cooperative learning model can contribute to students' cognitive development in Islamic Religious Education (PAI) at SMA Negeri 1 Kasihan. The background of this study is based on the low level of active student involvement in the PAI learning process, which is still dominated by conventional lecture methods. The study used a qualitative approach with data collection techniques through observation, interviews, and documentation of PAI teachers and grade 11 students. The results showed that the implementation of cooperative learning encouraged students to be more active in discussions, think critically, and understand religious concepts in depth. This model also improved social skills, responsibility, and collaboration among students. Thus, cooperative learning not only strengthens the cognitive domain but also develops students' affective and psychomotor aspects in a balanced manner. These findings demonstrate that cooperative learning is effectively used in PAI learning as an effort to create an interactive, collaborative, and meaningful learning process.

Radicalism and terrorism pose serious threats to national security and social order in Indonesia. In response, the state implements deradicalization policies that emphasize not only repressive measures but also preventive and rehabilitative approaches. Nevertheless, these policies require critical constitutional review to ensure their conformity with the rule of law and the protection of human rights. This study aims to analyze the constitutional foundations, the framework of positive legal regulations, and the challenges in implementing deradicalization policies in Indonesia. The research employs a normative juridical method with statutory and conceptual approaches, using library research on primary, secondary, and tertiary legal materials. The findings indicate that deradicalization policies are supported by a strong constitutional basis under the 1945 Constitution of the Republic of Indonesia, particularly regarding the state’s obligation to protect citizens and guarantee the right to security. However, their implementation remains constrained by regulatory disharmony, weak inter-agency coordination, limited institutional capacity, and socio-cultural challenges within society. Therefore, strengthening institutional synergy, adopting more contextual and humane approaches, and improving regulatory frameworks are essential to ensure the effectiveness and sustainability of deradicalization policies.

This study examines the learning methods and evaluation of philosophy at STAI Al Mashturiyah within the context of Islamic higher education. The background of this research is the need to strengthen critical, reflective, and ethical thinking among students through philosophy learning that is relevant to Islamic values. The study aims to analyze how philosophy learning methods are implemented and how evaluation practices are applied in the classroom. This research employs a qualitative descriptive approach, with data collected through direct interviews with philosophy course lecturers and supported by academic documents. The findings indicate that philosophy learning at STAI Al Mashturiyah applies a combination of lectures, discussions, and question-and- answer methods, while evaluation is conducted through written assessments and process-based evaluations such as participation and presentations. These approaches contribute to the development of students’ analytical and argumentative skills. The study highlights the importance of integrating interactive learning methods and comprehensive evaluation systems to enhance the quality of philosophy education in Islamic higher education. The results have implications for improving pedagogical practices and strengthening the theoretical and practical foundations of philosophy learning in Islamic institutions.

Islamic Educational Philosophy holds a pivotal role in directing the learning process to remain consistent with Islamic principles. This article seeks to explore how the values of Islamic Educational Philosophy are implemented in the learning activities at the Institute of KH Ahmad Sanusi, with a focus on fourth-semester students. The study adopts a qualitative approach using a descriptive-analytical design based on library research and the examination of instructional practices. The results reveal that Islamic Educational Philosophy serves as a conceptual framework for determining and applying learning strategies, including discussion and inquiry-based learning, which foster active participation, critical thinking, and the internalization of Islamic values. Learning assessment is carried out in a comprehensive manner by addressing cognitive, affective, and psychomotor domains through individual assignments, collaborative tasks, formal examinations, and academic writing activities. Moreover, the emphasis on self-reflection (muhasabah) enhances students’ awareness of their moral and spiritual responsibilities in the process of seeking knowledge. The application of Islamic Educational Philosophy is therefore expected to support the development of students who are intellectually competent, morally grounded, and reflectively aware as future educators and Muslim intellectuals.

Philosophy learning has a strategic role in shaping students' critical, reflective, and rational thinking skills. However, the main challenge faced in this learning process is to determine assessment and evaluation methods that are in accordance with the character of philosophy that are abstract and argumentative. This study aims to describe the method, assessment, and evaluation of philosophy learning based on the results of an in-depth interview with STISIP lecturer Syamsul Ulum. The research approach used is qualitative with data collection techniques through in-depth interviews, so that a comprehensive picture of philosophy learning practices in higher education is obtained. The results of the study show that discussion methods, case studies, and critical reflection are the most effective approaches in improving the quality of philosophy learning. The assessment is more focused on the student's thinking process, not solely on the final result, while the evaluation is directed at changing the way of thinking and the intellectual maturity of the students. These findings confirm that philosophy learning is not only oriented towards mastery of the material, but also on the formation of a critical, reflective, and ethical mindset that is an important provision for students in dealing with the complexities of academic and social life. Thus, philosophy learning plays a role as a means of intellectual development as well as student morals.

This study aims to describe the implementation of ethical philosophy learning and the assessment pattern for student learning outcomes at the KH. Ahmad Sanusi Sukabumi Institute (INKHAS). Ethical philosophy is understood as a critical study of good and bad values in human actions, which not only accepts moral teachings normatively, but examines them rationally and in depth. In the learning process, this course applies discussion and dialogue methods as the main approach to encourage students to think critically, express opinions argumentatively, and build mutual respect. The lecturer acts as a facilitator who directs the discussion, instills academic ethics, and maintains a scientific learning flow. The assessment pattern does not focus on memorizing theories, but rather on students' analytical abilities as measured through discussion participation, individual assignments, and group assignments. The results of the study indicate that this method is effective in developing students' conceptual understanding, critical thinking skills, and moral awareness, although obstacles such as lack of motivation in some students due to the abstract nature of the material are still found. Overall, ethical philosophy learning at INKHAS plays an important role in shaping ethical character, reflective thinking, and responsible attitudes in academic and social life.

Hadith of the Prophet Muhammad SAW constitutes a fundamental source of Islamic teachings that plays a crucial role in shaping value systems, particularly in the field of education. One of the most essential hadiths in Islamic educational discourse is Ṭalabul ‘Ilmi Farīḍah ‘Alā Kulli Muslim, which emphasizes the obligation of seeking knowledge for every Muslim. This article aims to comprehensively examine the ethics of seeking knowledge from the perspective of this hadith and its relevance to academic life among university students. This study employs a library research method by analyzing hadith compilations, classical and contemporary hadith commentaries, and scholarly literature in Islamic education. The findings indicate that the hadith Ṭalabul ‘Ilmi Farīḍah ‘Alā Kulli Muslim not only establishes the obligation of acquiring knowledge but also embodies fundamental principles of academic ethics, including sincerity, perseverance, honesty, respect for educators, and responsibility in applying knowledge. These ethical values remain highly relevant in fostering an academic culture of integrity within higher education institutions.

The concept of human nature occupies a fundamental position in the philosophy of Islamic education, as it serves as the foundation for formulating educational goals, curriculum design, teaching methods, and the overall direction of education. Islamic education is not merely oriented toward the transfer of knowledge but is directed toward shaping the whole human being in a balanced manner, encompassing physical, intellectual, and spiritual dimensions. This study aims to examine the concept of human nature from the Islamic perspective and the views of Islamic philosophical figures, as well as to analyze its philosophical and practical implications for the implementation of Islamic education. This research employs a library research method by reviewing primary and secondary sources, including the Qur’an, classical Islamic texts, and relevant scholarly literature on human nature and Islamic education. The findings indicate that Islam views human beings as multidimensional creatures endowed with fitrah, intellect, spirituality, and social responsibility as servants and vicegerents of God on earth. The Qur’anic concepts of humanity, reflected in the terms al-insān, al-basyar, and al-nās, emphasize the complexity and uniqueness of humans as biological, rational, spiritual, and social beings. The perspectives of scholars such as Al-Ghazali, Ibn Arabi, and Hasan Al-Banna further reinforce the view that Islamic education must integrate intellectual, moral, and spiritual development in a balanced manner. The implications of this study highlight the necessity of designing Islamic education in a holistic and humanistic framework to produce insan kamil—individuals who are faithful, knowledgeable, possess noble character, and demonstrate social responsibility in communal life.

This research highlights the important role of the Naqsabandiyah Shafaiyah Tarekat in shaping the character of the worshippers at the Ahlus Shafa Wal Wafa Islamic Boarding School. This order centers on the purification of the soul (tazkiyatun nafs), spiritual discipline, and the strengthening of relationships with Allah and fellow humans. The process of character development is carried out continuously through various routine activities, such as dhikr, wirid reading, recitation, and direct guidance from a mursyid. These activities aim to create a deep religious atmosphere to encourage changes in attitudes and behaviors of worshippers. The results showed that after following the tarekat, the pilgrims experienced a significant increase in spiritual, emotional, and social aspects. They become calmer, more patient, and wiser in dealing with life's problems. In addition, the awareness to live simply and stay away from despicable traits such as arrogance and envy is growing along with the routine of dhikr and self-introspection. In the social context, this tarekat also succeeded in fostering an attitude of care, the spirit of mutual cooperation, and responsibility for the surrounding environment. Thus, the Naqsyabandiyah Shafaiyah Tarekat not only functions as a means to get closer to Allah, but also becomes an effective instrument in shaping the character of the congregation who has noble character and is ready to make a positive contribution to the wider community.

Social media, initially projected as a democratic discourse space, has instead become trapped in the echo chamber phenomenon, narrowing the intellectual horizons of its users. This research aims to analyze the echo chamber phenomenon on social media through the lens of Max Horkheimer’s critical theory, specifically the concept of the "Eclipse of Reason." The method used in this study is qualitative descriptive with a literature study and philosophical analysis approach. The results indicate that social media algorithms have shifted objective reason into instrumental reason, where truth is measured solely by efficacy and confirmation of personal beliefs. The analysis in this article concludes that social media functions as an "eclipse of reason" machine that stifles the critical reasoning abilities of individuals. This process occurs when reason is no longer used to critically dissect reality but serves merely as a technical tool to adapt to homogeneous information flows. The death of critical reason is not merely a technical byproduct of algorithms but a manifestation of the dominance of formal rationality that sidelines human values in the digital sphere.

Amaliyah tadris or teaching practice is an activity in the form of teaching practice carried out by someone in a guided manner to acquire skills in giving lessons and taken within a certain time as one of the requirements for fulfilling the program. Amaliyah tadris is an important program that is taught to students to improve student competence in order to become professional teachers, and as a provision to prepare for the delivery of their knowledge to students or the public, especially in terms of education. Based on the problems above, this study has 3 objectives related to the research focus of the Implementation of the Amaliyah Tadris Program to Improve Student Competence in Teaching Class XI at MAN 5 Jombang. The research objectives are 1) to describe and explain the implementation of the amaliyah tadris program at Madrasah Aliyah Negeri 5 Jombang. 2) To describe and explain efforts to improve student competence in teaching at Madrasah Aliyah Negeri 5 Jombang. 3) To describe and explain the supporting and inhibiting factors for implementing the amaliyah tadris program to improve student competence in teaching Class XI at Madrasah Aliyah Negeri 5 Jombang. The type of research used in this research is field research. The research was conducted using a qualitative approach with descriptive methods. Data collection was carried out using interviews, observation techniques, and documentation. Informants in this study consisted of Deputy Head of Student Affairs, Head of the Amaliyah Tadris Program, Madrasah Teachers where the Amaliyah Tadris program was implemented, Students. The data collected for observation and interviews were analyzed using data source triangulation analysis techniques. Based on the results of the study it was found that: Micro teaching at MAN 5 Jombang is packaged in the form of the Amaliyah Tadris program or teaching practice. For this program conceptualized by group division. Each group consists of 8 members and is placed in 18 TPQ Institutions. Placement at the TPQ institution also has conditions with a distance of 5-7 km from MAN 5 Jombang.  

Islamic education plays a strategic role in promoting social transformation amid the dynamics of societal change. Islamic education functions not only as a medium for the transmission of knowledge and religious values, but also as an instrument for character building, social awareness, and the strengthening of moral and spiritual values. This article aims to examine the concept of Islamic education and its relevance to the process of social transformation, as well as to analyze the roles and challenges of Islamic education in responding to modern social changes. This study employs a qualitative descriptive approach through library research by analyzing relevant literature sources, including books, scholarly journals, and supporting documents. The findings indicate that Islamic education contributes significantly to the development of a moral, just, and socially responsible society. Islamic education serves as an agent of social change through the internalization of ethical values, intellectual development, and balanced spiritual guidance. However, Islamic education also faces various challenges such as globalization, modernization, and cultural change. Therefore, strengthening adaptive and contextual strategies in Islamic education is essential to ensure its continued relevance in fostering positive social transformation.

Education is a planned effort aimed at creating an effective learning environment where students can develop their potentials; it seeks to ensure that students become individuals who are confident, competent, independent, and responsible. Introducing students to the Qur'an is one of the ways to increase their faith. Education that includes Qur'an study has a very broad purpose, with its main goal being to influence the individual as a being who obeys their Creator and to reflect this through Islamic values. This study aims to evaluate the Tahfiz Qur'an program at SMA-TQ Mu'adz bin Jabal using the CIPP evaluation model. The research was conducted at SMA-TQ Mu'adz bin Jabal Kendari, using a qualitative descriptive method with the CIPP model (Context, Input, Process, and Product). The reason the author uses the CIPP evaluation model to evaluate the Tahfiz Al-Quran program is because it provides relevance in the decision-making process related to the planning of the program being implemented.The data collection process was conducted using observation and interview techniques. The results of this study show that the Tahfidz Al-Quran program at SMA-TQ Mu'adz bin Jabal Kendari has made real progress or development in every component—context, input, process, and product. These range from human resources supporting the program to facilities that do not create much burden and do not require special funding. However, the collaboration between the school and the parents has not yet been effectively implemented; this is because not every parent is able to track their children’s progress in Quran memorization.

This study aims to understand the essence and role of the Islamic educational environment according to Hasan Langgulung, and examine its relationship with social media as part of the educational environment in the digital age. This study applies a qualitative approach with a literature study type, sourced from books and scientific articles related to Hasan Langgulung's thoughts, the educational environment, and social media. Data collection was conducted through documentation studies, and data analysis used content analysis methods. The research findings indicate that the environment plays an important role in internalizing Islamic values ​​and shaping students' character, while social media has the potential to function as a non-formal educational environment that supports the learning process, the dissemination of Islamic values, and the strengthening of Muslim identity in the digital world. However, social media also presents challenges in the form of the dissemination of inaccurate religious information and the potential for moral degradation. Therefore, the integration of the concept of the Islamic educational environment with social media requires targeted management and the active role of educators and families so that social media remains within the corridor of Islamic educational values ​​and supports the achievement of Islamic educational goals.

This research is motivated by the high rate of inability to read the Quran in Indonesia and the urgency of providing appropriate learning stimuli during the golden period of child development. The Al-Husna method was chosen because it emphasizes the principles of simplicity, ease, and tartil, which are considered relevant to the characteristics of early childhood. This study aims to assess the effectiveness of the application of the Al-Husna method in Quran learning at PAUD Tahfidzul Qur'an Yurefi Kendari using the Goal-Oriented Evaluation Model. The research method used is descriptive qualitative, with data collection techniques including observation, interviews, and documentation studies. The evaluation results show that the application of the Al-Husna method has met the learning objectives that have been set at PAUD Tahfidzul Qur'an Yurefi. These achievements include improving students' abilities in recognizing and pronouncing hijaiyah letters with the support of visual codes, mastery of syllables of hijaiyah letters, and understanding the punctuation system using standards according to Rasm Uthmani, achieving efficiency in the use of time and materials in the learning process, and creating a fun, active, and participatory learning environment for children. The identified challenges primarily relate to the need for educators to have a comprehensive understanding of the Al-Husna method. However, schools can address these challenges by implementing ongoing training and mentoring programs. Overall, the findings of this study indicate that the Al-Husna method is effective in building a foundation of basic Quranic reading skills and understanding in early childhood, using a child-friendly and meaningful approach. Therefore, this method can be used as a strategic alternative for teaching Quranic reading and understanding in educational institutions.

Islamic education in the global era faces various complex problems and challenges, ranging from conventional teaching methods, varying teacher quality, to curriculum unpreparedness in addressing social and technological dynamics. The globalization of information and culture also significantly influences students’ behavior and identity, requiring digital literacy, critical cultural awareness, and resilience in religious values to remain aligned with Islamic principles. This study employs a library research approach with a descriptive qualitative method, analyzing various books and scientific journals related to Islamic education in the global era. The findings indicate that the problems of Islamic education include the gap between traditional methods and 21st-century needs, teachers’ unpreparedness in using technology, and the lack of integration between religious education and contemporary social contexts. Other challenges involve education management, family and community involvement, and policy-making that responds to global changes. To address these issues, recommended solutions include revitalizing an integrative curriculum that combines Islamic values with 21st-century skills, utilizing technology wisely, enhancing teacher competence, strengthening collaboration between schools, families, and communities, and developing media literacy and inclusive pedagogical approaches. Implementing these strategies is expected to produce students who are competent, adaptive, character-driven, and globally competitive without losing their moral and spiritual identity. These findings contribute to the development of Islamic education that is relevant, adaptive, and sustainable in the global era.