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The coal loading and unloading process is a crucial stage in maritime operational activities that requires effective coordination among vessel crews, stevedoring companies (PBM), and supporting service providers such as tugboats and cargo handling equipment. This study aims to analyze the implementation of coal loading and unloading operations using the ship-to-ship (STS) method on TB. ESA III by PBM PT. Adi Guna Putera Pangkalan Susu. The research employed field observation and library research methods to obtain relevant and accurate data. The results indicate that the ship-to-ship coal handling operation conducted by PBM PT. Adi Guna Putera Pangkalan Susu improves loading and unloading time efficiency, minimizes the risk of distribution delays, and enhances communication and coordination among involved parties. However, several technical challenges were identified, including adverse weather conditions, equipment limitations, and inadequate crew understanding of STS procedures. These constraints require mitigation through improved training programs, regular equipment maintenance, and strengthened occupational safety measures. Overall, the ship-to-ship coal handling method provides a positive contribution to the effectiveness of energy distribution, provided that it is supported by competent human resources and adequate operational facilities.

High-quality ship agency services are a key element in enhancing customer satisfaction and competitiveness within both national and international shipping sectors. This study aims to identify effective strategies for improving the quality of agency services at PT. Trans Shipping Agency Batam. The research methodology employed includes field research through direct observation and discussions, as well as library research using relevant books and journals as references. The findings indicate that PT. Trans Shipping Agency Batam has implemented strategies focused on service quality, managing ship owner expectations, and providing transparent evidence of service. Although operations are generally well-executed, certain obstacles persist, such as delays in the clearance in/out process caused by administrative complexity and inter-agency coordination. Recommended development strategies include enhancing human resource competencies, strengthening coordination among port authorities (Quarantine, Immigration, Customs, and Harbor Master), and optimizing information systems to monitor vessel schedules in real-time. More intensive coordination is expected to minimize operational constraints and drive service efficiency within the maritime industry.

The phenomena of cyberbullying and digital intolerance among young people are increasingly alarming in the era of technological disruption, and Christian Religious Education (CRE) is called to provide an adequate pedagogical response to this ethical crisis. This study aims to analyze the relevance of Emmanuel Levinas's ethics of responsibility toward the Other for the formation of students' digital character within CRE, and to formulate a pedagogical framework capable of transforming students' digital behavior from egocentric tendencies toward persons who uphold human dignity. A qualitative method with a library research design was employed, utilizing thematic content analysis of relevant academic sources. The findings indicate that Levinas's concepts of the face (le visage) and asymmetrical responsibility hold profound relevance for CRE, as they directly challenge the egocentric logic underlying destructive behavior in digital spaces. The pedagogical framework of CRE is formulated through three pillars: face-to-face pedagogy, alterity-based digital ethics literacy, and spirituality of responsibility as the foundation of transformation. The implications of this study affirm that CRE holds strategic potential to become a space for cultivating digital moral resilience, grounded in the affirmation of imago Dei and a transformative relational ethics.

Pedagogical challenges faced by elementary school teachers remain a critical issue in classroom instruction. Teachers are expected to implement student-centered learning while addressing diverse student characteristics, increasing curriculum demands, limited instructional resources, and various classroom constraints. This study aims to understand and describe the pedagogical challenges experienced by elementary school teachers in classroom instruction through a qualitative library research approach. Data were collected from peer-reviewed journal articles published within the last five years and relevant academic books published within the last ten years. The selected literature was analyzed thematically to identify recurring patterns and key issues related to pedagogical practices. The findings indicate that major challenges include classroom management difficulties, the implementation of differentiated instruction, curriculum adaptation, technology integration, and limited opportunities for professional development. These challenges reveal a persistent gap between pedagogical theories and classroom realities. The study concludes that addressing pedagogical challenges requires not only teacher competence but also strong institutional support, flexible curriculum implementation, and continuous professional development.

The history of the growth and development of schools of thought is an important part of comparative fiqh studies because it describes the dynamics of Islamic legal thought from the time of the companions to the period of codification of schools of thought. This study is motivated by the importance of understanding the historical process of the birth of schools of fiqh as an effort to place differences of opinion in a proportional and scientific manner. This study aims to analyze the growth and development of schools of thought in Islamic law and the factors that influence them. The method used is library research by examining various classical and contemporary literature relevant to the study theme. The results of the study show that major schools of thought such as Hanafi, Maliki, Shafi'i, and Hanbali developed through a process of ijtihad influenced by social, cultural, political conditions, and differences in the methodology of istinbāṭ law. This development does not indicate division, but rather enriches the treasury of Islamic law and provides flexibility in responding to the issues of the ummah in various contexts. The implication of this study is the importance of historical understanding in comparative fiqh studies in order to build a tolerant attitude towards ikhtilaf and strengthen the relevance of Islamic law in facing the dynamics of modern society.

This study uses an integrated analysis of positive law and Islamic law at Polres Bungo to investigate the reconstruction of sanctions for juvenile offenders during the investigation stage. Empirical trends suggest a procedural and administrative orientation that may restrict substantive rehabilitation, even though Undang-Undang Nomor 11 Tahun 2012 tentang Sistem Peradilan Pidana Anak (Juvenile Criminal Justice System Act) formally adopts restorative justice, diversion, and the best interests of the child as guiding principles. Using a multidisciplinary approach that integrates statutory, theological-normative (shar‘i), and historical considerations, this study uses a normative qualitative design based on library research. The theoretical framework incorporates maqāṣid al-sharīʿah as a normative evaluation instrument, legal effectiveness theory, and punishment theories. The findings reveal a conceptual convergence between Indonesian positive law and Islamic criminal jurisprudence in differentiating criminal responsibility based on maturity and prioritizing rehabilitation over retribution. There are still differences, nevertheless, when it comes to age criteria and the classification of sanctions: Islamic law places more emphasis on moral and biological maturity (baligh and tamyīz), whereas positive law focuses on strict legislative boundaries. The predominance of formal legality over psychosocial assessment at the investigative level runs the risk of undermining rehabilitative goals. In order to maintain proportionality and child protection, this study suggests a reconstructive paradigm that operationalizes maqāṣid-based principles, combines thorough psychological evaluation, and improves diversion measures. In addition to realistically advancing the creation of a more equitable, rehabilitative, and child-centered investigative framework, the research theoretically advances the conversation about harmonizing state and Islamic law.

This study is motivated by the importance of actualizing Pancasila values in students’ lives, not only at the cognitive level but also in daily social interactions within the campus environment. Phenomena such as digital individualism, exclusivity in social relationships, and bullying practices indicate a gap between understanding and implementation of Pancasila values. This study aims to analyze the forms of Pancasila value actualization through students’ social interaction patterns and their implications for character building. The research employs a qualitative approach using a library research method, with secondary data derived from scientific journals, books, and relevant academic documents. Data collection was conducted through documentation study, while data analysis used descriptive-critical content analysis. The findings show that the actualization of Pancasila values is reflected in religious tolerance, rejection of bullying, cross-cultural inclusivity, deliberative decision-making, and fairness in academic collaboration. These results indicate that students’ social interaction serves as an important indicator of successful internalization of Pancasila values. Practically, this study highlights the importance of strengthening character education based on social practices to develop ethical, inclusive, and Pancasila-oriented young generations.

This study is based on the vulnerability of children as victims of sexual abuse, requiring strong juridical and procedural protection from the investigation stage to prevent revictimization and prolonged trauma. The research aims to evaluate the effectiveness of legal protections for child victims in Indonesia and assess how the principle of equality before the law ensures balanced justice for both victims and suspects. The method used is normative juridical research through library studies of primary, secondary, and tertiary legal sources, supported by interviews at the Women and Children Protection Unit (Unit PPA) of the Karawang Police Resort. Findings indicate that, normatively, Indonesia has a solid foundation through the 2025 Criminal Procedure Code, the Law on Witness and Victim Protection, the Child Protection Law, and Law No. 12 of 2022 on Sexual Violence Crimes, guaranteeing rights such as identity protection, expert accompaniment, and restitution. Practically, however, protection depends on adherence to cross-sectoral standard operating procedures, the involvement of certified female investigators, and coordination with institutions like the Regional PPA Unit, Social Services, and Correctional Guidance Office. The study concludes that restorative justice cannot be applied in child sexual abuse cases to protect the substantive rights of victims. Investigators face challenges in collecting psychologically affected testimony, limited eyewitnesses, and scarce evidence, resulting in incomplete protection. Therefore, strengthening formal judicial proceedings is essential to ensure justice for child victims.

The practice of adoption (tabanni) is a social reality that is culturally embedded in Indonesian Muslim society, but often experiences normative clashes with classical Islamic inheritance law which requires blood relations (nasab) as the basis for inheritance. This gap has the potential to trigger distributive injustice for adopted children who do not have inheritance rights despite having emotional closeness and economic dependence. This study aims to analyze the legal status of adopted children and the application of Article 209 of the Compilation of Islamic Law (KHI) concerning Mandatory Wills as a legal solution. This study is a normative legal research with library research methods that use a statutory approach and a conceptual approach. The analysis was conducted descriptively qualitatively using analytical tools of Maqashid Syariah theory, Maslahah Mursalah, and the theory of Mandatory Wills. The results of the study indicate that Article 209 of the KHI reconstructs the status of adopted children not as Heirs, but as Recipients of Wills, in order to maintain the purity of lineage according to sharia principles. This article transforms the paradigm of wills from voluntary (tabarru’) to mandatory (ijbari) through an ex-officio state mechanism. Philosophically, this application is validated by the principle of Maslahah Mursalah to fill the legal vacuum for the protection of children (hifz al-nafs) and Maqashid Syariah in realizing justice in the distribution of assets (hifz al-mal) without violating the principle of descent (hifz al-nasl). The limitation of a mandatory will of a maximum of one-third (1/3) functions as an instrument of distributive justice (al-’adalah) and a safety valve to protect the rights of lineage heirs (dzawil furud) from being oppressed. It is concluded that Article 209 of the KHI is a form of social engineering and ijtihad typical of Nusantara Islam that applies a middle path (wasatiyah) in family law.

This study examines the regulation and implementation of Supreme Court Regulation (PERMA) No. 5 of 2019 on Guidelines for Adjudicating Marriage Dispensation Requests and its implications for child rights protection in Indonesian marriage law. Employing a normative juridical approach with statutory and conceptual analysis, the study reviews Law No. 16 of 2019, PERMA 5/2019, and Law No. 35 of 2014 through library research and descriptive-analytical methods. The findings indicate that PERMA 5/2019 provides comprehensive guidelines for judges through the best interests of the child principle, including age verification, child-friendly examinations, and expert involvement to assess health, education, psychological, and family economic aspects. Its implementation shifts the judicial paradigm toward child-centered justice. However, challenges such as socio-cultural pressures, variations in judicial competence, and limited access to experts lead to inconsistent decisions that potentially perpetuate child marriage. Key implications include strengthening children's rights to participation, education, and development, yet field practices show dispensations often rely on emergency reasons like premarital pregnancy without long-term considerations. The study recommends enhancing judicial capacity, institutional synergy, digital monitoring, and regulatory revisions to position dispensation as a limited exception, effectively preventing early marriage.

Diversity is an inherent aspect of social life, particularly in a multicultural society like Indonesia, which comprises various ethnicities, races, cultures, and religions. Differences in belief should not lead to conflict but instead foster mutual respect and peaceful coexistence. Islam, as a religion of rahmatan lil ‘alamin (a blessing for all creation), upholds tolerance as a fundamental social value. However, the Qur'an outlines certain limits to ensure tolerance does not compromise core principles of faith. This study aims to explore the concept and boundaries of religious tolerance from the perspectives of three prominent Nusantara exegetes: Shaikh Nawawi al-Bantani, Muhammad Hasbi al-Shiddieqy, and Buya Hamka, while identifying similarities and differences in their views. Using a library research method with a comparative descriptive analysis, the study examines their interpretations. The findings reveal that all three scholars share a consistent understanding of tolerance as an attitude of mutual respect, understanding, and acceptance of differences to achieve a peaceful and harmonious society. Nevertheless, they differ in defining its limits. Nawawi al-Bantani includes aspects of faith and politics, Hasbi emphasizes moral-based social interactions, and Hamka confines tolerance to social relations not related to faith.

Considering the importance of the next generation in the church, children must be empowered to be better. Therefore, this research can be a work that provides education about the influence of technology on Sunday school children at the Imanuel Batubara' Ra'Bung church which can be used as an instrument to help them in developing better thinking patterns. The research method used is a qualitative research method with a descriptive approach to describe the reality of the reality that occurs in the field. The qualitative method is applied through library research and field analysis. The library study is applied by finding supporting theories that are relevant to the research. Furthermore, a descriptive approach is applied through interview techniques and field analysis. Interviews were conducted by the author through field research and social analysis. The theories applied by the author are theories about counseling, theories about the church and theories about social assistance. The results of this study are that Sunday school teachers and child care providers must work together to help Sunday school children know God well and also be able to lead themselves in a better direction.

Thei swifti advancementi ofi technologyi hasi madei iti simpleri fori individualsi toi accessi informationi viai sociali mediai platforms.i Nonetheless,i thisi cani alsoi leadi toi offenses,i includingi abusivei languagei ori expressionsi ofi animosityi towardsi othersi online.i Suchi actionsi falli underi Articlesi 310i andi 311i ofi thei Criminali Code,i whichi governi insultsi andi defamation,i alongi withi thei Informationi andi Electronici Transactionsi Lawi Numberi 11i Oct 2008.i Thisi lawi wasi revisedi toi includei Articlei 27i Paragraphi (3)i ini thei thei 2024i Informationi andi Electronici Transactionsi Law,i whichi tacklesi thei issuei ofi defamation.i Thei methodologyi appliedi ini thisi studyi isi normativei juridicali research,i emphasizingi ai legali approachi thati incorporatesi libraryi sources,i statutes,i regulations,i andi relevanti legali theoriesi andi concepts.i Thei obstaclesi ini applyingi thei lawi againsti defamationi crimesi oni sociali mediai encompassi legali issues,i technicali barriers,i andi culturali asi welli asi sociali factors.i Toi tacklei thesei obstacles,i i iti other essentiali toi enhancei thei skillsi ofi lawi enforcementi personneli andi boosti publici awarenessi abouti digitali literacy.i Thei processi ofi lawi enforcementi concerningi defamationi crimesi oni sociali mediai adheresi toi thei proceduresi outlinedi ini thei Criminali Procedurei Code,i focusingi oni electronici evidence.i Articlesi 310i andi 311i ofi thei Criminali Code,i togetheri withi Articlei 27i Paragraphi (3)i ofi thei Informationi andi Electronici Transactionsi Lawi asi amendedi ini Lawi Numberi 1i ofi 2024,i providei thei legali foundationi fori addressingi crimesi oni sociali media,i ini linei withi thei proceduresi seti forthi ini thei Criminali Procedurei Code.  

This research aims to examine in depth the essence of social moral values in QS. Ibrahim verses 44–47 are based on the interpretation of Buya Hamka in Tafsir Al-Azhar. This research uses a qualitative method with a library research approach and thematic interpretation analysis (maudhu'i). Primary data sources are in the form of the Qur'an and Tafsir Al-Azhar by Buya Hamka, while secondary data sources include relevant books of tafsir, books, and scientific journal articles. The data analysis technique is carried out through content analysis with the stages of data reduction, data presentation, and interpretive conclusions. The results of the study show that QS. Ibrahim verses 44–47 contain the main social moral values, including moral awareness, personal and collective responsibility, social justice, honesty, integrity, and belief in the certainty of Allah's promises (sunnatullah). Buya Hamka emphasized that tyranny, arrogance, and rejection of the truth are the main factors in the destruction of individuals and society, as shown through the stories of the previous people. These values are not only normative, but also applicable in social life. This study concludes that the internalization of the social moral values of QS. Ibrahim verses 44–47 are very important as an ethical foundation in building a just, responsible, and truth-oriented society.

The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

This study aims to examine the development of Islamic educational institutions in Indonesia from the classical to the modern era, as well as the factors influencing their transformation and strategies for strengthening them to remain relevant to contemporary needs without abandoning Islamic values. The research method used is a literature review (library research) by analyzing books, scientific journals, and official documents related to Islamic education, both nationally and internationally, published within the last five years. The findings indicate that Islamic education evolved from informal learning through majelis taklim, surau, and langgar, to the establishment of pesantren, madrasahs, and modern Islamic higher education institutions that integrate religious and general knowledge. The transformation of these institutions is influenced by local cultural factors, international scholarly networks, political pressures and colonialism, reformist figures, globalization, economic demands, social mobility, and national education policies. In the era of globalization and the Fourth Industrial Revolution, Islamic educational institutions face challenges such as technological access disparities, limited teacher competence in digital pedagogy, curriculum integration, and the risk of educational commodification. Strengthening strategies include developing integrative curricula, professionalizing teachers, utilizing digital technology, promoting media literacy based on Islamic values, developing entrepreneurship, revitalizing traditional knowledge, and enhancing alumni networks and visionary leadership. This study emphasizes that the synergy among pesantren, madrasahs, and Islamic higher education institutions forms a national Islamic education ecosystem that is adaptive, rooted in spiritual values, and capable of producing Muslim generations who are morally upright, knowledgeable, and globally competitive.

The concept of science according to Ibn Rushd emphasizes the harmony between religion and philosophy, as well as the importance of using rational thinking methods to achieve the truth. He divides human intellectual abilities into three levels, namely rhetoric, dialectical, and demonstrative, and distinguishes science into theoretical and practical sciences. According to Ibn Rushd, knowledge is obtained through cooperation between the senses, imagination, and intellect, so that the human thought process must run systematically and logically. This research uses the library research method to examine the relevance of Ibn Rushd's thought to Islamic boarding school education in the modern era. The results of the study show that Ibn Rushd's ideas can be the basis for integration between religious science and science, encourage the strengthening of students' critical reasoning, and avoid scientific dichotomy. In addition, the application of his thinking has the potential to improve the quality of learning for Islamic boarding schools to be more contextual, inclusive, and adaptive to the development of science and technology. Thus, the concept of Ibn Rushd's knowledge can strengthen the direction of pesantren education towards a holistic and civilization-oriented education system.

This research examines Islamic legal protection for victims of social engineering crimes within the context of cybercrime. Social engineering is a form of digital crime that exploits psychological manipulation and trust to obtain personal data, system access, or financial benefits. Such crimes cause not only material losses but also immaterial harm, including psychological trauma, violations of privacy, dignity, and personal security. However, positive legal frameworks tend to prioritize offender punishment, while victim protection and recovery remain insufficiently addressed. This study adopts a qualitative approach with a normative-juridical research design, complemented by limited empirical insights. Data were collected through library research on Islamic legal sources—namely the Qur’an, Hadith, and fiqh jināyah—alongside statutory regulations on cybercrime and selected interviews with legal scholars and practitioners. The analysis employs a descriptive-analytical method grounded in the maqāṣid al-sharī‘ah framework, particularly the principles of ḥifẓ al-māl (protection of property), ḥifẓ al-‘irḍ (protection of dignity), and ḥifẓ al-nafs (protection of life and psychological security). The findings demonstrate that Islamic law provides a robust normative foundation for protecting victims of social engineering crimes. Such protection extends beyond retributive punishment through ta‘zīr and emphasizes restorative justice by prioritizing victims’ rights restoration, offender accountability, and public welfare. Islamic law is both adaptive and relevant in addressing contemporary cybercrime challenges and may serve as a humanistic, just, and responsive model for victim protection in the digital era.

Ihya' ul-Mawat is a concept in Islamic law that pertains to the effort of reviving or utilizing dead land that has not yet been owned. This practice has legal consequences for land ownership if it is carried out in accordance with Sharia principles. The aim of this article is to examine the legal provisions, requirements, and implications of land ownership based on the explanation of Shafi'i fiqh in the book Fathul Qarib, as well as its relevance to land utilization. The method used in this study is a historical research method with a library research approach, including content analysis of the Fathul Qarib text and supporting fiqh literature. The findings of the study indicate that reviving dead land is permissible and can be a means of acquiring ownership if it satisfies two conditions: first, the individual performing the action must be a Muslim and must have government permission, and second, the land must be unclaimed, meaning it is not previously owned by someone else. This study contributes to a better understanding of the legal framework surrounding the use and ownership of dead land in Islamic law.