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This study aims to investigate various aspects related to madrasas, Islamic educational institutions that have an important role in educating generations of Muslims. This research involves literature analysis and empirical studies to understand the history, curriculum, teaching methods, and social and cultural impact of madrasas in society. Historical research involves analysis of the development of madrasas from the past to the contemporary era, while analysis of curriculum and teaching methods includes evaluation of the educational approaches used in madrasas. In the context of social and cultural impacts, this study tries to explore the contribution of madrasas to religious identity, social values and community integration. It is hoped that the results of this study will provide deeper insight into the role and significance of madrasas in the context of Islamic education and their contribution to the social and cultural development of society. The implications of these findings can be the basis for further improvement and development of the madrasa education system to meet the demands of the times and the need for quality education.

The purpose of this study is to analyse the juridical review of the inheritance of a convert heir to a non-moslem sibling in the perspective of Islamic inheritance law in Indonesia. This research was conducted using descriptive analytical normative legal research, using secondary data obtained from literature studies as the main data and using primary data, namely related legislation as supporting data, research data collection techniques using library research, and data analysis using qualitative juridical data analysis. Based on the results of the study, it shows that the judge's legal considerations when examined based on Islamic law, the siblings are already Catholic. A person who is of a different religion from the heir is cut off from the right to inherit because it is hindered by law, this is as the hadith of the Prophet Muhammad SAW and Article 171 letter c KHI. Article 172 KHI also states that a person's Islamic faith, apart from being seen from the Identity Card, can also be seen from confession or practice or testimony. The settlement of inheritance of different religions can be found through the Ijtihad method.

This research explores the role of good and effective communication in the IPNU/IPPNU organization in Keboansikep Village. The research focus includes identity between members, quality of cooperation, and solidarity among organizational members. The research method involved interviews with IPNU/IPPNU members to understand their perceptions of the role of communication in the organization. The research results show that although there are efforts to maintain good communication, the existence of group differences can create pros and cons between members. To overcome these obstacles, research recommends regular activities such as meetings and joint sports activities between members. In addition, large activities such as Islamic New Year celebrations can be used to strengthen solidarity through uniting members from various groups. The main challenge in creating effective communication is differences of opinion during meetings, which can be overcome by finding the best solution through a majority vote mechanism. This research emphasizes the importance of good communication in avoiding the formation of groups and maintaining harmony within the IPNU/IPPNU organization. Therefore, routine activities and identification strategies between members are proposed as concrete steps to develop and maintain the sustainability of the organization.

This research explores the impact of Islamic values in shaping communication strategies in religious organizations. Through a qualitative approach, this study analyzes how Islamic principles, such as justice, loyalty, and mutual understanding, are reflected in organizational communication processes. Research findings show that Islamic values play a crucial role in shaping messages, communication structures, and interactions among organizational members. Communication strategies based on Islamic values tend to strengthen organizational identity, create internal harmony, and gain external support. The implications of this study highlight the importance of understanding the context of religious values in designing effective communication strategies for religious organizations.

Pulau Jambu village, located in Kampar Regency, Riau, Indonesia, has an area of 60.7 km2 and a population of around 3,254 people, with the majority adhering to Islam. This village is divided into four hamlets: Sungai Betung, Kampung Panjang, Kampung Baru, and Pulau Jambu. This article describes the four main pillars that form the essence of Indonesian people's lives in Pulau Jambu Village: the "Kukerta Bangun Kampung" program as a form of community service, a lively 1 Muharram celebration, outreach efforts about stunting, and the commemoration of independence on August 17.each of these elements reflects cultural identity, religious values, health challenges, and the spirit of patriotism in the village community. With a variety of activities that include Adhan, Recitation, Tahfidz competitions, as well as festive competitions on August 17, Pulau Jambu Village strengthens Indonesian unity and culture while overcoming the problem of stunting and improving people's welfare

This literature study aims to analyze and describe the integration of moral values ​​in Islamic Religious Education (PAI) learning based on coastal local wisdom for elementary school students. The focus of this study is to identify moral values ​​that are relevant to the lives of coastal communities, analyze strategies for integrating coastal local wisdom in PAI learning, and describe the potential for developing PAI teaching materials based on coastal local wisdom. The research method used is a literature study with a descriptive-analytical approach. The sources of research data are journal articles, reference books, curriculum documents, and relevant previous research results over the past ten years. Data collection techniques are carried out through identification, classification, and content analysis. The results of the study show that: (1) Moral values ​​that are relevant to the lives of coastal communities include gratitude for the gifts of the sea, honesty, cooperation, courage, patience, and responsibility for the environment; (2) The strategy of integrating local coastal wisdom in Islamic Religious Education learning can be done through the development of contextual teaching materials, experiential learning methods, and authentic evaluation; (3) The development of Islamic Religious Education teaching materials based on local coastal wisdom has the potential to increase the relevance of learning, strengthen local cultural identity, and facilitate the internalization of moral values ​​in elementary school students. This study concludes that the integration of moral values ​​in Islamic Religious Education learning based on local coastal wisdom is a relevant and potential strategy to be implemented in elementary schools in coastal areas, especially at SDN 007 Panipahan.

Knowledge and understanding of prayer and thaharah which includes Wudhu, Tayammum and obligatory bathing are important aspects in religious learning material in junior high schools (SMP). This discussion is about the importance of learning prayer and thaharah which includes ablution, tayammum and obligatory bathing as part of the implementation of religious education courses. Learning prayer and thaharah which includes obligatory ablution, tayammum and bathing at school not only ensures students' correct and consistent understanding of Islamic worship practices, but can also help in forming students' character and moral values. This also highlights the positive impact of this learning integration, such as increasing religious awareness, strengthening students' religious identity. Therefore, learning prayer and thaharah which includes ablution, tayammum and obligatory bathing for students has significant suitability in supporting the spiritual and moral development of students.

Gender equality is a social construct related to the roles, rights, and characteristics of women and men in society that can change with evolving social dynamics. In Indonesia, gender equality issues are also tied to the principle of justice, which is an integral part of the state ideology, Pancasila. Customary law, on the other hand, is a legal system that develops within specific communities and is not always codified. Customary law in Kemang Indah Village, Riau, is strongly influenced by Islam and Islamic identity. The people of Kemang Indah Village are indigenous to the Kampar tribe and have a historical connection with Minangkabau, with strong Islamic influences evident in their customary law. This research aims to understand the relationship between customary law and the concept of gender equality in Kemang Indah Village. The results of the study show that the village community has successfully harmonized these two principles. Women in Kemang Indah Village have strong roles, even becoming leaders at various levels of community organization. They are also empowered to pursue their interests and talents, with facilities aligned with the applicable customary law. This is evidence that customary law principles can be integrated effectively with the concept of gender equality in the context of Kemang Indah Village. Thus, gender equality and customary law can coexist and mutually support each other in creating a fair and equal society in Kemang Indah Village.    

The Pancasila student profile is designed to answer one big question, namely students with what kind of profile (competency) the Indonesian education system wants to produce. In this context, the Pancasila Student Profile has a competency formulation that complements the focus on achieving Graduate Competency Standards at each level of educational unit in terms of cultivating character in accordance with Pancasila values. The Pancasila student profile competency pays attention to internal factors related to the identity, ideology and ideals of the Indonesian nation, as well as external factors related to the life context and challenges of the Indonesian nation in the 21st century which is facing the industrial revolution 4.0. Apart from that, Indonesian students are also expected to have the competence to become democratic citizens and become superior and productive human beings in the 21st century. Indonesian students are expected to be able to participate in sustainable global development and be resilient in facing various challenges. The Pancasila student profile has various competencies which are formulated into six key dimensions. The six are interrelated and strengthen each other so that efforts to realize a complete Pancasila student profile require the development of all these dimensions simultaneously. by students, but rather increase appreciation and practice in everyday life. Islamic religious education is a benchmark for how Islam and its people have played their role in various social, political and cultural aspects. Therefore, by following developments in the modern era, Islamic religious education throughout Indonesia must increasingly develop and be distributed in all areas of life in today's world. The position of Pancasila Education and Islamic Religious Education is very important, namely that it is related to Islamic sciences which are the foundation in life that need to be known and understood properly.

This article on Optimizing the Utilization of Technology in Islamic Education was written with the aim of forming good morals and morals in individuals. This study was conducted using two methods, namely a qualitative survey and literature review through a review of previous studies whose subject matter is of course related to the title of this article. Character education is very important for someone, because good character will form a good and moral person. Character learning naturally forms a person's character based on what is learned, so that the character remains in it and even forms an identity in the future. In the current era of modernization, character education can be achieved through Islamic learning. So that someone even though living in the era of globalization can preserve Islamic values ​​that are rooted within him.

Islam Nusantara is a model of thought, understanding and practice of Islamic teachings packaged through considerations of culture or traditions that developed in the Southeast Asian region (but this study is limited to Indonesia), thus reflecting a methodological nuanced Islamic identity. When this identity was disseminated among Muslims, especially its thinkers, it was responded with controversial responses: some rejected the Islamic Nusantara identity because there was only one Islam, namely Islam taught by the Prophet. On the other hand, many Islamic thinkers who accept Islamic identity cannot be separated from that, Islam Nusantara is a part of acculturation as a carrier of Islamic teachings through the acculturation of existing cultures so that Islam Nusantara is present, none other than to broadcast the Islamic religion through peace between culture and religion.

Education plays an important role in efforts to improve human quality, both social, spiritual and intellectual. Apart from that, education is not only burdened with the task of making the nation's life more intelligent, but it is also burdened with the task of fostering the nation's morals, namely upholding human values, all of which will be realized if it is based on religious beliefs. Meanwhile, religious belief will only be obtained with a deep understanding of the basics of religion itself. Judging from its function, language is a means of communication and liaison in everyday human interactions, both between individuals and individuals, individuals and society and society and certain nations. Likewise in Arabic, which has a special function compared to other languages. Not only does Arabic have high quality literature for those who know and understand it, but Arabic is also destined to be the language of the Koran, namely communicating the words of Allah (Yusuf, 1997: 187). Arabic language teaching has been implemented in formal and non-formal institutions, where the teaching is almost the same as the language as a whole. In fact, Arabic has become a special identity and characteristic of Islamic educational institutions, especially Islamic boarding schools, which differentiates them from other institutions. This is an important reason to research. Likewise with the existence of the Miftahul Ulum Suren Jember Islamic Boarding School whose vision and mission refer to the vision and mission of the Islamic boarding school. The Vision and Mission, among other things, seeks to develop students to become Muslims so that they become Muslims who are ready for life. For operationalization to achieve the output expected by the vision and mission, there needs to be a program realization at the girls' Islamic boarding school that must support it. One of the programs of the women's Islamic boarding school is the development of improving muhadatsah skills. From this program it is hoped that students will be able to speak Arabic actively. Because basically female students are able to perform muhadatsah optimally. The aim to be achieved in this research is to find out and describe the problems of improving muhadatsah skills at the Miftahul Ulum Suren Jember Islamic boarding school both in terms of implementation and evaluation. The research method used in this research is approach, determining research subjects, data collection methods (observation, interviews and data analysis.

The Lampung Pepadun wedding tradition represents a harmony between local culture and Islamic values. This study aims to identify the manifestation of Islamic principles within the Lampung Pepadun wedding tradition and explain the alignment between local customs and Islamic law in its practice. Using a phenomenological qualitative approach, data were collected through in-depth interviews with cultural and religious leaders, direct observations of wedding ceremonies, and document analysis. The findings reveal that this tradition systematically integrates elements of Islamic law, such as the marriage contract (akad), dowry (mahar), and communal prayers, without eliminating the unique symbols and cultural meanings of the local practices. The study also highlights the significant role of religious figures in preserving Islamic values amid the challenges of modernization, which often influence the implementation of traditions. These findings suggest that local traditions grounded in religious values have significant potential to serve as a medium for cultural preservation and spiritual reinforcement within communities. Therefore, preserving such traditions through approaches consistent with Islamic law is essential to maintaining cultural identity and community religiosity.

The article entitled Islamic education and character learning in the context of globalization was written with the aim of forming individuals to have good character and morality. Character education is needed in a person because with good character a good and moral person is created. Character learning of course will create a person's character based on what is learned, so that the character will stick in him and even form identity in the future. In the current era of modernization, character education can be carried out through Islamic-oriented learning, so that even though one lives in the era of globalization, one can still maintain Islamic values embedded in oneself. This research was conducted using two methods, namely qualitative research through questionnaires and literature studies by looking at previous studies whose theme is of course related to the title of this article.

Variety is a variety of things, while identity is a sign of self-identification. With identity, we will be more easily recognized by others. Then when related to the word "Islam" is an identity of a variety of Islam that prioritizes substance. Islam itself has the meaning of peace, every Muslim is obliged to spread peace as a form and religious identity. Islam is not enough just to take the shahada, but a Muslim is obliged to uphold the value and essence of the shahada, uphold the teachings that are Rahmatan lil 'alamin as Allah Almighty sent the prophet Muhammad (peace be upon him) not except as mercy.