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The community service program conducted by students during the Field Work Practice (PKL) at TPQ Nurul Huda, Riam Mengelai Village, is implemented as a tangible contribution to student guidance, focusing on enhancing religious competence, discipline, and worship skills. This program was motivated by the need to improve the quality of religious education systematically and according to the skill level of each student, making learning more effective and targeted. The objective of this service is to optimize student guidance by improving Quran reading skills, daily prayer memorization, moral development, and active participation in religious activities according to each class’s ability. The implementation method includes initial observation, planning a guidance program based on skill levels, direct teaching and learning, individual and group mentoring, and periodic evaluation. Students are divided into four classes according to their ability: Class 1 for students at IQRA’ levels 1 and 2, Class 2 for IQRA’ 3 and 4, Class 3 for IQRA’ 5 and 6, and Class 4 for students who can read the Quran fluently. Each class receives materials tailored to their level, ranging from introduction to Arabic letters, Quran reading, daily prayer memorization, to moral development and worship practices. This class-based guidance approach allows PKL students to provide focused attention, ensuring optimal learning outcomes. The results show significant improvements in students’ discipline, learning motivation, Quran reading skills, prayer memorization, and moral understanding. Class-based guidance according to skill levels provides each child with an appropriate learning experience, enabling maximal development. PKL students gain practical experience in early childhood religious education, lesson development, and classroom management. This program is expected to serve as a systematic, effective, and sustainable model for student guidance at TPQ Nurul Huda.

The mental health crisis in Indonesia is increasingly alarming, exacerbated by the COVID-19 pandemic, social stigma, and unequal access to professional services. A clinical approach alone is not enough to address this complex problem. This study offers a novelty in the form of an integrative approach: revitalizing the role of families and communities based on Islamic values (rahmah, ta'awun, shabr, syura, tarbiyah ruhiyah) combined with the use of digital social communities as a medium for education, discussion, and support systems. The research method used is a literature study with a descriptive qualitative approach, reviewing national and international literature, social support theory (Cohen & Wills, 1985), religious coping (Koenig, 2012), and Bronfenbrenner's ecological theory (1979). The results of the study show that families play a strategic role in the prevention, assistance, and referral of mental health cases, while digital communities are effective as spaces for education and emotional validation, with scalability and anonymity as their main strengths. Concrete strategies offered include family education, stigma-free campaigns on social media, spiritual care hotlines, and cross-sector collaboration. This approach is in line with the collectivist culture of Indonesian Muslim society and is more adaptive in the digital era. This research is expected to serve as a conceptual foundation for practical programs, public policy, and further research to create a more caring, stigma-free, and resilient society in the face of mental health crises.

Financial literacy is an important skill that needs to be introduced from an early age so that children can understand the value of money and manage it wisely. This activity aims to improve basic financial literacy among children at LKSA Santa Anna Bojonegoro through a participatory educational approach. The implementation method included pre tests, interactive material delivery, discussions, and simple case studies on priority scales and budgeting. Of the 37 participants, 20 children aged 8–18 were sampled. The pre-test results showed an average understanding of basic financial literacy concepts of 73.6%. After the activity, there was an increase in understanding, indicated by the participants' ability to differentiate needs from wants, develop spending plans, and foster savings awareness. The facilitator also found that the main issue among participants was self-control over consumptive behavior, which was addressed through reflective exercises and the implementation of strategies for delaying purchasing decisions. This activity was well-received and proven effective in fostering a rational mindset regarding pocket money management. Overall, this socialization of basic financial literacy can be the first step in developing responsible financial habits from an early age.

This study explores the influence of Electronic Word of Mouth (E-WOM) on Umrah ticket purchasing decisions through the Instagram account @umrohbarengyuk.id. In today’s digital era, social media serves as a primary channel in shaping consumer perceptions of services, particularly in religious travel industries like Umrah. E-WOM, consisting of interaction intensity, opinion valence, and content quality, plays a vital role in providing trustworthy information and building consumer confidence. Using a quantitative method involving surveys and simple linear regression analysis, the study finds that digital reviews and testimonials strongly influence prospective pilgrims’ decisions. The @umrohbarengyuk.id account is perceived as providing transparent, responsive, and relevant communication, making it a key reference in users’ information-seeking and service evaluation processes. These findings reinforce E-WOM as a powerful digital marketing communication strategy that not only increases service appeal but also enhances customer trust and purchasing confidence. The study offers practical insights for Umrah service providers in developing personalized, credible digital content and strategies to reach broader audiences effectively.

Evaluation of Islamic Religious Education (PAI) learning plays a strategic role in assessing the achievement of educational goals while supporting the character development of students. The evaluation process not only considers cognitive aspects but also includes affective and psychomotor aspects, such as the appreciation of religious values, noble morals, and the ability to perform religious services. This study aims to describe the relationship between the scope of PAI evaluation and the process of character development of students. The method used is a descriptive qualitative approach, with the research location at SDN Ngebel, Kasihan, Bantul. The research subjects included PAI teachers, students in grades I, V, and VI, and several parents. Data were collected through interviews with teachers, students, and guardians, observations of learning activities and religious practices, and documentation, including records of grades and religious activity agendas. Using the Miles and Huberman interactive model, data analysis included the stages of presentation, reduction, and drawing conclusions. Triangulation methods and sources ensured the validity of the data. The results showed that the implementation of a comprehensive PAI evaluation, which included academic assessment, religious practices, and moral behavior, had a significant impact on the development of student character. This is especially true in terms of religiosity, discipline, and responsibility. Therefore, the broader and more integrated the scope of Islamic Religious Education (PAI) evaluation, the greater its contribution to the overall character formation of students.

The extruder-type floating pellet machine is a form of appropriate technology that works by using a screw system to push the raw material while applying pressure to form dense pellets. The main source of raw material for making these pellets comes from trash fish, which are small fish caught by fishermen that are unfit for consumption and have low economic value. Trash fish are relatively cheap because they are classified as non-economical, but they have great potential for use as fish feed. Their distinctive strong aroma can stimulate fish appetite, while their relatively high protein content makes them an ideal source of nutrition. Before use, the trash fish are first dried and then ground using a flour machine to achieve a fine texture. The floured material is then mixed and the moisture content is adjusted to around 42%, so that the extrusion process can run optimally when using the extruder-type pellet machine. The material formulation consists of 70% trash fish meal, 15% corn meal, and 15% wheat flour. The resulting pellets are then tested in a feed laboratory and show protein levels ranging from 30-40%, depending on the quality of the trash fish raw material used. This community service activity involves fish farmer groups in the Beji area, East Ungaran District, which is expected to increase fish farmer insight on how to make floating pellets using an extruder type pellet printing machine.

This study aims to describe the implementation of worship training through fieldwork practice (PKL) activities carried out at the Sibau Hulu Mosque. The focus of the activities includes reading the Qur'an and performing congregational prayers as an effort to strengthen religious values ​​and foster spiritual discipline within the community. The method used in this study is a descriptive qualitative approach with observation, participation, and documentation techniques during the Qur'an reading and congregational prayers activities, which provide a positive contribution in increasing worship awareness, forming better worship habits, and strengthening social interactions among mosque congregations. In addition, this activity also encourages active participation, cooperation, and internalization of Islamic values ​​in daily life. Thus, religious-based PKL activities have an important role in supporting worship training and spiritual character formation within the Sibau Hulu Mosque community, which in turn can strengthen Islamic brotherhood at the local level. This activity is also expected to serve as a model for other mosques in improving worship development and spiritual character of the congregation.

Accera Kalompoang is a royal ceremonial tradition held at Balla Lompoa, Gowa, South Sulawesi, as a form of respect toward the sacred royal heirlooms (kalompoang) of the Kingdom of Gowa. The ritual reflects historical memory, political legitimacy, and spiritual beliefs inherited from the Gowa kingdom era and preserved by the local community. This study aims to analyze the historical background, ritual procession, symbolic meanings, socio-religious functions, and the dynamics of preservation of the Accera Kalompoang tradition. The research uses a qualitative descriptive approach through literature review and analysis of previous ethnographic studies and cultural documentation. The findings show that Accera Kalompoang functions not only as a ceremonial cleansing of royal heirlooms but also as a medium of collective identity, cultural continuity, and social integration between traditional authorities and society. Despite modernization and changing social structures, the tradition continues to be maintained as a symbol of historical legitimacy and cultural pride of the Gowa people. Therefore, Accera Kalompoang represents a living heritage that adapts to contemporary contexts while preserving the values of the Gowa Kingdom’s cultural legacy.  

Maddoja Bine is an agrarian tradition of the Bugis people in Soppeng Regency, performed before sowing rice seeds in the nursery. This ritual contains social, religious, and cultural values ​​deeply rooted in the belief system and social structure of the local community. This study aims to examine the history, ritual procession, socio-religious dimensions, and the dynamics of change and preservation of the Maddoja Bine tradition through an ethnographic approach. The research method used is a literature study by reviewing various national and international journal sources published in the last ten years, supplemented by a qualitative analysis of the results of previous research. The results of the study indicate that Maddoja Bine functions not only as an agricultural ritual, but also as a medium for collective prayer, a means of transmitting moral values, and strengthening social solidarity in the Bugis community. Along with social change, agricultural modernization, and religious influences, this ritual has undergone transformations in form and practice, but still maintains its core values ​​as a local cultural identity. Thus, Maddoja Bine is a tradition that is dynamic and adaptive to changing times, yet remains relevant as an intangible cultural heritage of the Bugis community.

The lack of street lighting infrastructure on the connecting roads between hamlets in Tepansari Village hinders community mobility and increases security risks at night. This community service program aims to implement Solar Power Street Lighting (PJUTS) technology as a renewable energy solution while building infrastructure independence through community empowerment. The implementation method uses the Asset-Based Community Development (ABCD) approach which includes five stages: discovery, design, define, delivery, and destiny. The program involved a collaboration between 7 KPM students, 2 village officials, and 10 local residents. The results of the service show that two PJUTS units have been successfully installed at strategic points and are functioning optimally independently without the burden of village electricity costs. In addition to physical outputs, this activity succeeded in increasing the technical capacity of residents in preventive maintenance of solar panel and battery components through a learning-by-doing process. The immediate impact felt by the community is an increased sense of security and mobility comfort, which supports social-religious and economic activities at night. This program proves that the integration of appropriate technology and participatory empowerment is an effective strategy in realizing sustainable rural infrastructure independence in accordance with SDGs point 7 targets.

The Community Service Program (KKN) is a platform for student dedication to the community that not only focuses on health aspects but also on strengthening cultural values and character education. The KKN activities of Abdurrab University in Salo Timur Village, Salo District, Kampar Regency were carried out by integrating health socialization and the preservation of local culture. The main programs include socialization on bullying at UPT SD Negeri 001 Salo, Clean and Healthy Living Behavior (PHBS), and the utilization of Family Medicinal Plants (TOGA) at MTS Darul Falah Salo, as well as reproductive health socialization and higher education information at SMA Negeri 1 Salo. This program is enhanced with maghrib recitation activities and Malay cultural training (kompang and rebana) aimed at instilling religious values while preserving cultural heritage. The results of the activities show an increased understanding among students and the community regarding health issues, as well as a high enthusiasm for activities that combine education, religiosity, and culture. This integration proves that community service (KKN) not only plays a role in the transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.

Ideally, final-year undergraduates are expected to demonstrate psychological maturity and a clear sense of future direction. However, the pressure of academic demands and social expectations often precipitates a "quarter-life crisis," triggering profound anxiety during this transitional phase. This study investigates the relationship between religiosity and the quarter life crisis among final-year students at Universitas Ibrahimy Situbondo. Employing a quantitative correlational design, the study involved 149 students selected via convenience sampling from a population of 237. Data were collected using the Religiosity Scale and the Quarter-Life Crisis Scale, then analyzed using simple linear regression with JASP version 0.19.1.0. Contrary to common assumptions in religious settings, the findings revealed that religiosity was not significantly associated with the quarter life crisis (p = .105 > .05). The effective contribution of religiosity in explaining the variance of the crisis was minimal (R2 = 0.018 or 1.8%), indicating that 98.2% of the phenomenon is driven by factors outside the scope of this study. These results suggest that religiosity is not a sole predictor capable of buffering against quarter life crisis. Consequently, further research should explore other potential mitigating variables, such as social support, self-efficacy, or career adaptability, particularly within Islamic boarding school-based university environments.

Islamic Religious Education (PAI) plays a crucial role in shaping students' personality and morals, not only by imparting religious knowledge but also by internalizing moral values for everyday life. The rapid development of technology, globalization, and social change presents challenges to moral development, requiring PAI learning to effectively integrate moral values in classroom dynamics. This study aims to examine the integration of moral values in PAI learning and its implications for strengthening character education. Using a qualitative approach with library research, data were gathered from books, journal articles, and previous studies on PAI and moral education. Data collection was through documentation, and content analysis was used to synthesize concepts, theories, and findings. The study finds that moral values in PAI learning are integrated through two approaches: explicit and implicit. Explicit integration involves teaching materials containing moral values, while implicit integration occurs through teacher role models, humanistic interactions, classroom management, and participatory and contextual learning methods. The integration of moral values enhances the meaning of PAI learning and contributes to students' attitudes and behavior. This study highlights that well-designed, value-oriented PAI learning plays a vital role in strengthening character education and continuously fostering students' morals.

This study aims to evaluate the implementation of the Al-Qur’an Juz 30 tahfiz program at MI Darul Falah Konawe by applying the CIPP (Context, Input, Process, Product) evaluation model. The method used in this study is descriptive qualitative by collecting data through interviews, observations, and documentation. The results of the study in the Context dimension show that the program has a very strong foundation of vision and target planning. In the Input dimension, teacher qualifications and supporting facilities are considered very adequate, but obstacles were found in the students' diverse initial abilities in reading and writing the Qur'an. The Process dimension reveals high student enthusiasm, but the implementation is hampered by limited guidance time and frequently interrupted schedules. As a result, in the Product dimension, students show very good reading quality (makhraj and tajwid), but the quantity of memorization has not yet reached the planned target. This study recommends the need to restructure the guidance schedule consistently and to provide a tahsin matriculation program to equalize students' basic abilities.

Abstract: The promotion of religious moderation in society can prevent potential conflicts and build bridges of brotherhood between religious communities. Likewise, the IAKN Tarutung Postgraduate Christian religious education masters study program through Community Service activities in Doloksanggul sub-district, Humbang Hasundutan Regency. Community service activities participants consist of lecturers and students. Through this activity, the Christian religious education Masters Study Program also carried out research aimed at finding out the benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency. The material content of religious socialization activities contains 4 indicators as follows: 1. Teaching the ability to live with differences, 2. Building mutual trust, 3. Mutual understanding, 4. Being respectful of each other. This method of implementing community service applies the Participatory Action Research (PAR) method. Community service activities will be carried out from May to August 2024 with a target group of 33 adult people. The community is taught to understand the 4 indicators above through the guidance of the Community service activities team. The benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency can be seen from the number of respondents who answered the question yes on average, 31.6 with a percentage of 95.85%, while the number of respondents who answered no was 1.4 with a percentage of 4.15%. This means that the material content of religious moderation socialization activities in Doloksanggul Village, Humbang Hasundutan Regency is very useful in preventing potential conflicts and building bridges of brotherhood between religious communities.

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.

Madrasahs play a strategic role in shaping the moral character of young generations amid the challenges of the digital era, particularly Generation Alpha, who grow up in an environment dominated by technology. This community service activity aims to analyze and strengthen the role of Madrasah Baitul Mu’minin in Ngemplak Village in forming the moral character (akhlaq) of Generation Alpha through a Qur’anic empowerment approach. This program employed a qualitative approach using a case study method. Data were collected through participatory observation, in-depth interviews, and documentation, involving madrasah caregivers, teachers (ustadz and ustadzah), students, and parents. Data analysis was conducted through data reduction, data display, and conclusion drawing, while data validity was ensured through source and technique triangulation. The results indicate that Madrasah Baitul Mu’minin plays a significant role in strengthening the moral character of Generation Alpha through Qur’an-based learning that emphasizes understanding and value implementation, consistent religious habituation, and exemplary behavior of educators. The Qur’anic empowerment approach proved effective in internalizing Qur’anic values and fostering moral awareness among students. Furthermore, the madrasah functions as a moral and spiritual development center that helps counterbalance the negative impacts of digital technology. These findings highlight the importance of non-formal madrasahs as adaptive bases for Islamic character education in responding to contemporary challenges.

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.

Faith is often understood as a personal and spiritual relationship with God; however, in Catholic theology, faith also possesses an inherent social and political dimension. This study examines the relationship between Christian faith and citizenship through a theological reflection on the political participation of Catholics in Indonesia. The research aims to demonstrate that faith and political engagement are not separate spheres but mutually enriching dimensions of the Christian vocation to promote justice, solidarity, and the common good. Employing a qualitative method with a literature review approach, this study analyzes biblical foundations, the teachings of the Second Vatican Council, and the Church’s social doctrine, alongside contemporary discussions on political participation. The findings indicate that political participation can be understood as a concrete expression of faith and moral responsibility, particularly through civic engagement, political education, advocacy, and social involvement. Nevertheless, many Catholics remain passive due to negative perceptions of politics, corruption, and a lack of political formation. The study also highlights the importance of maintaining the Church’s moral autonomy while encouraging lay participation in practical politics. In the Indonesian context, the principle “100% Catholic, 100% Indonesian” reflects an integrated identity in which religious commitment strengthens civic responsibility. Ultimately, this research affirms that authentic faith necessarily leads to active citizenship, where Catholics contribute prophetically and ethically to the transformation of society and the realization of the common good.

This research is based on the shortage of functional penghulu officers, which has become a serious issue for the government, particularly the Ministry of Religious Affairs of Indonesia. This condition can affect the quality of services in marriage registration, family guidance, and the provision of legal certainty to the community. To overcome the emergency of penghulu personnel, it is necessary to propose that the position of penghulu also be granted equal access to women, whereas until now the position of penghulu has been dominated only by men. Therefore, this research aims to conduct a comprehensive study on the provisions regarding the opportunities and problems of female penghulu within Indonesia’s civil law system, in which civil law is the official positive legal umbrella governing penghulu affairs. This research is normative legal research employing a statutory approach and a conceptual approach. Meanwhile, the primary legal materials of this research consist of various laws and regulations directly related to penghulu affairs. The results of this research indicate that the opportunities for female penghulu within the civil law system are very open, constitutionally valid, and not subject to any normative prohibition. The problems arise when female penghulu are requested to act as guardians appointed by the court (wali hakim) or entrusted with the delegated guardianship of marriage (taukil wali). This is because, under Indonesia’s civil law, a wali hakim or a person receiving taukil wali is required to be male. In addition, another problem is the existence of a specific requirement to be male that must be fulfilled in the recruitment of penghulu personnel as stated in the Announcement Letter on the Recruitment of Candidates for Civil Servants of the Ministry of Religious Affairs.