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This community service program aims to internalize the exemplary values of the Prophet Muhammad (peace be upon him) through the commemoration of Mawlid al-Nabi as an effort to strengthen the religious character of the community in Bulusidokare, Sidoarjo. The main issue addressed is the tendency for Mawlid activities to remain largely ceremonial, thereby limiting their impact on shaping community attitudes and behavior. The program employed a Participatory Action Research (PAR) approach, involving 45 participants consisting of community members and local leaders. The activities were conducted through stages of collaborative planning, educational sessions, interactive discussions, as well as reflection and evaluation.The results indicate a noticeable improvement in participants’ understanding of the Prophet’s exemplary values, accompanied by positive changes in attitudes and behavior toward more religiously grounded practices. In addition, increased community participation was observed, along with the emergence of individuals acting as local leaders who promote the application of these values within their social environment. These findings suggest that an educational and participatory approach is effective in fostering a deeper and more sustainable internalization of values.In conclusion, the program not only enhances knowledge but also contributes to social transformation through the strengthening of the community’s religious character. This initiative has the potential to serve as a replicable model of community service based on religious values in other contexts.

This research discusses the hadith in Sahih Bukhari that narrates that one of the places of misfortune is women. Textually, this hadith is controversial as it is perceived to contain misogynistic suggestions conveyed by the Prophet Muhammad (peace be upon him). The purpose of this research is to comprehensively understand the process of transmission and the scholars' interpretation of this hadith. Additionally, this research also attempts to interpret the hadith through the contemporary Fiqh al-Hadith methodology proposed by contemporary scholars. The researcher employs a qualitative inductive method, obtaining data and information by collecting classical Islamic texts, including those that specifically explain the related hadith as well as other relevant books. These include books on hadith terminology, hadith commentaries, hadith text, and hadith narrator studies, among others. This research finds that the Sahih Bukhari hadith number 5093 is of hasan quality. This hadith also has many corroborating and supporting narrations of better grades. Meanwhile, the meaning of misfortune contained in it, according to the majority of scholars, is attributed to women temporarily and not permanently. Misfortune is associated with women when they have bad character, infertility, and other non-permanent negative traits. In the mubadalah (reciprocal) method, misfortune is not only attributed to women but also to men, as men can also experience infertility, bad character, and other non-permanent negative traits.

The background of the problem in this research is the quality and understanding of the hadith about performing ablution after consuming processed food. The aim of this research is to determine the quality and understanding of the hadith. This is a qualitative research conducted through library research method, using the takhrij hadith approach with contextual approach. The hadiths are then evaluated to determine their quality. The understanding of these hadiths is then extracted from various books of Hadith commentary. Furthermore, the hadiths are interpreted using a contextual approach by understanding the context, situation, and purpose of the Prophet's hadith. The result of this research is that the hadith about performing ablution after consuming processed food is considered authentic (sahih) in terms of quality, but there are differences in its sources, some are marfu' (directly attributed to the Prophet) and some are mauquf (attributed to a companion). In understanding the hadith about performing ablution after consuming processed food, according to the scholars of Salaf, eating something that has been touched by fire does not nullify ablution, while another group believes that it is obligatory to perform ablution according to sharia because of touching something that has been touched by fire. The hadith that explains this command is to be understood as a sunnah (recommended) and not as an obligation.

This study aims to reconstruct the Islamic education model during the time of the Prophet Muhammad in the context of 21st-century modern education. This research employs a qualitative descriptive method using a literature review as its research type. Data was collected and analyzed from various relevant literature sources, such as the books of the Prophet's biography (sirah nabawiyah), Qur'anic commentaries (tafsir), books on Islamic education, and academic journals. The research findings indicate that the Islamic education model during the Prophet's time has high relevance to the challenges of modern education. Noble values such as faith, piety, good morals, and knowledge taught by the Prophet are essential in shaping quality young generations. However, in the context of modern education, the Islamic education model needs to be reconstructed by adapting teaching methods, developing relevant curricula, and utilizing technology. This study concludes that the reconstruction of the Islamic education model is a crucial endeavor to produce young generations who are faithful, knowledgeable, and virtuous, thus enabling them to face the challenges of the times.    

Tolerance in Islam is an interesting study, this is based on the very difficulty of finding the equivalent of the word Tolerance in the Al-Qur'an and Hadith.  Differences in understanding the meaning of tolerance form the basis of understanding Pluralism. This article is to examine the meaning of tolerance in the hadith as the second source of the Islamic religion, using a social approach.  This article finds that Tolerance in the Hadith is combined with the word tasamuh with the meaning or samahah of this word basically meaning al-jud (Glory). Or sa'at sadr (open-minded) and tasahul (friendly, forgiving).  Islam itself is a religion that makes tolerance the most important part, this attitude is more widely applied in the area of ​​social interaction as shown by the attitude of the Prophet Muhammad. against non-Muslims at the time he was still alive. An attitude of tolerance in religion is respecting other religious beliefs by not being syncretic, namely by equating other religious beliefs with Islamic beliefs themselves, practicing one's own beliefs and worship. The attitude of tolerance also cannot be understood separately from the framework of the Shari'a, because if it happens, it will give rise to misunderstandings of meaning which result in a mixture of what is right and what is false. The teaching of tolerance is something that is inherent in the principles of Islamic teachings as found in faith, Islam and ihsan.

Character education is to instill certain character at once, giving the seeds so that learners are able to cultivate its distinctive character at the time into the life of the community. By taking some ideas or models will not make the character become creative participants, but requires a mature concept was able to grow the character of students. One concept of character education that have long been made by the Prophet through the Hadith-hadith. The concept of character education that is described in the hadith the Prophet is very important to be developed and studied. As for the quality of the hadith about the concept of character education is of sanad become Shahih li zatihi, as well as valid in terms of honor. While the concept of character education in the hadith there are two. First, the establishment of which is based on the exemplary character will reap goodness for himself and others. Therefore, the influence of family as the first school for the children should be good ones anyway. Secondly, in the view of Islam, man is born in this world bring the nature, potential, basic abilities, or nature (heredity).

This study explores the virtues of seeking knowledge in Islam, focusing on the spiritual and moral benefits that accrue from it. Seeking knowledge is considered an essential obligation in Islam, as it provides the right guidance for living according to religious teachings. Knowledge not only offers worldly benefits but also elevates one's status in the eyes of Allah and within society. It is also considered the legacy of the prophets, which must be preserved and practiced by Muslims. Based on Islamic literature and teachings, this study emphasizes that knowledge is a primary path to achieving true happiness in this world and the hereafter. In conclusion, seeking knowledge is a highly noble deed that brings long-term benefits both individually and collectively in the Muslim community.    

With all respect and gratitude, we express our gratitude to the presence of Allah SWT who has bestowed His grace and grace, so that we can complete a paper entitled "Development of Hear Talk Me Application Design for Deaf People Based on the Android operating system". Shalawat and salam may always be poured out to the Prophet Muhammad SAW, a role model for mankind. This paper describes the development of smarthphone aids that aim to improve accessibility for deaf people. This application is designed using the android operating system to be easily used by users with special needs. The main features included include text to voice translation and vice versa, as well as vibration notifications for incoming calls or messages. With this paper, we hope to create a useful and effective tool for deaf people to be able to access and utilize Smartphone functions maximally, hopefully this paper can provide useful insights and inspire further research in the development of accessibility technology

Qira'at is a field that studies how to fulfill the sentences of the Koran and the differences based on a person's origin. While a Muqri' is a person who is skilled in qiroat by narrating it by speaking, a person who is an expert in qiroat and has memorized the Qur'an should not be called a Muqri' if he does not speak sequentially about these matters. However, novice readers, also referred to as al-Qari' al-Mubtadi', are people who can explain one to three of the existing qira'at. Apart from that, the seven letters that comprise the Arabic language are Quraish, Huzail, Saqif, Hawazin, Kinanah, Tamim, and Yemen, each of which contains the meaning of the Al-Qur'an. Umar, Abu Bakr, and the Prophet Muhammad read these seven letters. After that, when Mushab Usman was created, the reading of the Koran only consisted of one letter, namely the Quraysh language. According to Ustam, reading the Qur'an with seven letters was only to eliminate the hardships and hardships that existed in the early days, and the need for it has disappeared. By aggregating and homogenizing the population around one letter or one language, the motivation is strong to eliminate elements that differentiate reading. Usman's friends did not agree with this policy. With this agreement, Ijma' occurred, and Usman had carried out great wisdom by publishing the Usmani Al-Qur'an, which united and reassured the people.  

Buya Hamka is an Indonesian scholar who has an earthly thinking and a vision of the future, many works and fruits of Hamka's thoughts that color the world, especially Islam. Hamka's involvement in various aspects of science shows that he is an intelligent, inspiring figure and there are many other things that we can adopt to impress future generations like Hamka. Thus, the prophet Muhammad (peace and blessings be upon him) revealed to the people that he is the God of all things. There have been 118 works by Buya Hamka since 1925.

This article discusses the application of the Prophet's political ethics in reviewing contemporary Islamic political ethics. Islamic political ethics can be seen in several aspects, such as the appointment of leaders, ethics in dealing with rebels, the choice of forms and systems of government, attitudes as politicians, and other issues related to government. Islamic political ethics is always guided by Divine revelation in the form of the Koran and hadith, so that when a leader makes a political decision, he is immediately held accountable before God. Political ethics in Islam includes two things: (1) as a moral philosophy that concerns the political aspects of human life (legitimacy of political power); (2) political ethics refers to behavior when carrying out political activities (political moral aspects), such as chivalry, elegance, politeness, and carrying out duties. The role of political ethics in society is to provide theoretical tools to question and explain political legitimacy in a responsible, rational, objective and argumentative manner. Political ethics is a question of political reality in early Islamic society and how it happened. This is a matter of how society views people who have great power. Islamic politics can also be interpreted as the political activities of some Muslims who use Islam as a standard of values and a basis for group solidarity. Political ethics contains two meanings, namely as a moral philosophy which concerns the political aspects of human life (legitimacy of political power) and political ethics which refers to behavior when carrying out political activities (moral aspects of politics), such as chivalry, elegance, politeness, and carrying out duties. The role of political ethics in society is limited to providing theoretical tools to question and explain political legitimacy in a responsible, rational, objective and argumentative manner, not based on emotions, prejudices and a priori. The task of political ethics is to objectify the discussion of ideological issues that are not directly related to actual politics.

This study analyzes the differences in views between Muhammadiyah and Nahdlatul Ulama (NU) in celebrating Islamic holidays, with a focus on determining the beginning of the month of Qomariyah, celebrating the Prophet's birthday and tahlilan events in Indonesia. Muhammadiyah adopts a modernist approach with a focus on contextual understanding of religion, while NU maintains a traditional approach that emphasizes aspects of local culture and tradition. This study describes the values ​​of religious moderation that are highlighted within Nahdlatul Ulama. Since its founding, Hadratussyaikh K.H. Hashim Asy'ari initiated the concept of moderate Islam in Indonesia which was then continued by the next generation of NU, including K.H. Abdurrahman Wahid. The research method used in this research is a qualitative descriptive approach by conducting document analysis and literature study. The results of the research explain the differences in celebration practices and how each understands how to celebrate Islamic holidays.

Science is always associated with general science or science that studies worldly matters only. Some Muslims think that science has nothing to do with Islam or in other words Islam does not need science. If the assumption of the Islamic community about this still exists then Islam is in the danger zone, because actually Islam needs science. Islam and science are not two opposing camps, but two very solid camps. If we look deeper, the Qur'an presents many verses about science. The verses of the Qur'an about science range from 750 to 1000 verses. In fact, the first revelation that came down to the Prophet Muhammad SAW, namely the command to read. In the Qur'an it has been explained that paying attention to the universe which means also studying science is part of reading the verses of Allah SWT. Meanwhile, the results of research conducted by scientists about the universe do not contradict the Qur'an which was revealed 1400 years ago. If science and technology are only controlled by non-Muslims, then Muslims will be considered weaker and lower in the field of science. Therefore, Islam needs the next generation of people who love and understand the contents of the Qur'an and are not blind to science, especially science. Islam will flap its wings more in the field of science and technology so that a generation of IMTAQ and IPTEK is formed, namely a generation of Muslims who have faith and piety and master science and technology. Science is also important in the development of Islam because science brings knowledge that is very important in future generations and science also plays an important role for all people in this world. In the context of building the quality of the Islamic generation, there are several important aspects that need to be considered, namely;

Having ideal Muslim characteristics is the ideal for every Muslim. This study aims to discuss the characteristics of the ideal Muslim according to the hadith perspective. This study uses a qualitative method with a thematic approach. The formal object of this research is the characteristics of the ideal Muslim. The material object is the low characteristics of Muslims in the current era of globalization. The results of this study indicate that hadith themes can be formulated within the theoretical framework of ideal Muslim characteristics in the perspective of hadith including, imitating the morals of the Prophet Muhammad, strengthening aqidah (salimul aqidah), shahihul worship, qowiyul jismi, broad-minded, not wasting time, and beneficial for others. This study discusses that the characteristics of the ideal Muslim are needed in the current era. The conclusion of this study is the importance of being an ideal Muslim with character to be able to balance the times. By following the various characteristics of the ideal Muslim that has been formulated according to the hadith thematic framework.    

Among the sports recommended by the Prophet Muhammad in the hadith is swimming. In a hadith narrated by Nasa’I and Ahmad ibn Hanbal it is states that swimming is include in a game that does not contain futility and is recommended to teach it to children. However, the hadith regarding the recommendation to swim contains irregularities in the Shahihain book, there are only recommendations for horse riding and archery, but in other reports there is the word swimming. This research examines the hadiths advising swimming, and reviews the understanding of these hadisths with the implementation of swimming in the present. The type of research with the takhrij and ma’anil hadith approaches. The results o this study indicate that the hadith studied regarding the recommendation to swim is found in two hadith source books, namely Sunan Kubra Nasa’I and Musnad Ahmad ibn Hanbal. The suggestion to swim has something to do with the hadith of the primacy of war in the ocean, as there was a fleet during the time of the caliph Ummar bin Khattab. Then swimming at the present time is included in the category of sports that have many benefits, but the thing that needs to be considered in swimming is to keep away harm to avoid immorality. Pay attention to clothes when going to do siwmming, as well as places that don’t mix.

Zam-Zam water is water that appeared during the period of Prophet Ismail AS., long before the birth of Prophet Muhammad SAW. Zam-zam water has received direct testimony and justification from the Prophet Muhammad as the best water on earth which contains many benefits. Explicitly, the properties of Zam-Zam water are contained in the hadith, which is considered authentic according to the scholars. This article, in an integrative-interconnective manner, tries to examine the existence of Zam-Zam water through a hadith perspective and a scientific perspective. From a hadith perspective, zam-zam water will be studied using several hadith critical methodologies, both in terms of the text of the hadith (matn) and the transmission of the narrator (sanad). Meanwhile, through a scientific approach, Zam-Zam water will be researched more deeply so that a scientific fact can be found that the substances contained and the molecules that are arranged in Zam-Zam water are better than other substances or water molecules. In this article, this will be proven, among other things, by the results of research by Masaru Emuto, a water expert from Japan, regarding the power of water in general, the magic of Zam-Zam water, and the beauty of the crystals that Zam-Zam water forms. So, the Prophet Muhammad’s justification for Zam-Zam water is embodied by the truth of modern scientific research facts. So it can be said that the agenda to reconcile religion and science is not in vain.

Science is always associated with general knowledge or science that studies worldly matters only. Some Muslims think that science has nothing to do with Islam or in other words, Islam does not need science. If the Islamic community's opinion about this still exists then Islam is in a danger zone, because Islam actually needs science. Islam and science are not two opposing camps, but rather two very unified camps. If we look deeper, the Koran presents many verses about science. The verses of the Koran about science range from 750 to 1000 verses. In fact, the first revelation that came down to the Prophet Muhammad SAW was the command to read. In the Qur'an, it is explained that paying attention to the universe, which also means studying science, is part of reading the verses of Allah SWT. Meanwhile, the results of research conducted by scientists about the universe do not contradict the Koran which was revealed 1400 years ago. If science and technology are only controlled by non-Muslims, then Muslims will be considered weaker and inferior in the field of science. Therefore, Islam needs the next generation of people who love and understand the contents of the Koran and are not blind to knowledge, especially science. Islam will spread its wings more in the fields of science and technology so that a generation of Muslims who are IMTAQ and SCIENTIFIC will be formed, namely a generation of Muslims who are faithful and devout and master science and technology.

In today's digital era, social media has developed into a major platform for networking, sharing information and communicating. Toxic is behavior on social media that is described as destructive, hostile, and embarrassing. Conflict, societal divisions, and psychological harm can all result from this practice. This study uses a thematic method with a thematic approach. The results of this study discuss from the perspective of hadith which refers to the sayings and deeds of the Prophet Muhammad, there are guidelines and standards that can help individuals deal with harmful social media. This journal will look at the negative effects of social media from a hadith point of view, emphasizing the meaning and application of hadiths. In the results of his research, it is hoped that people will become more aware of the harmful effects of toxic social media and take steps to reduce destructive behavior and promote inclusive and healthy communication by taking into account the principles and teachings of the Prophet Muhammad.

Church teaches all baptized Christians to take part in carrying out her duties as priest, prophet and king. A faith formation counselor by the power of the Holy Spirit is called to proclaim the good news to children. The good news is Christ himself. The coach must be able to encourage, motivate children and create an atmosphere where children are moved to grow and develop in living out their faith. The purpThe ose of this research is to find out the creativity of a coach, especially to make the process of faith formation activities interesting by using digital media. Because by using digital media children are more interested, excited and easier to understand the teaching of faith.

Zam-zam water is water that appeared in the Nahi Ismail period, long before the birth of the Prophet Muhammad SAW. Zam-zam water has received direct testimony and justification from the Prophet Muhammad as the best water on earth which contains many benefits. Explicitly, the properties of Zam-Zum water are stated in the hadith, which is considered authentic according to the scholars. This article, in an integrative-interconnective manner, tries to examine the existence of Zam-Zam water through a hadith perspective and a scientific perspective. From a hadith perspective, zam zam water will be studied using several hadith critical methodologies, both from the text of the hadith (mam) or the transmitter’s transmission (sanod). Meanwhile, through a scientific approach, zam-zam water will be researched more deeply so that a scientific fact can be found that the substances contained and the molecules that are arranged in zam-zam water are better than other substances or water molecules. This, in this article, will be proven by: the results of research by Masaru Emuto, a water expert from Japan, regarding the natural power of water, the magic of Zam-Zam water, and the beauty of the crystals that Zam-Zam water forms. Jodi, the Prophet Muhammad’s justification for Zam-Zam water is embodied by the truth of modern scientific research facts. So it can be said that the agenda to reconcile religion and science is not in vain.