Publication Search

This study aims to evaluate the implementation of the Islamic Character Education Program at RA Al-Mu’minin Atula using the Goal Oriented Evaluation model. Islamic character education in early childhood education plays a crucial role in shaping students’ religious attitudes, moral values, and noble character through the internalization of Islamic values from an early age. This research employed a qualitative approach with a descriptive research design. Data were collected from the head of the institution, classroom teachers, and students through observation and in-depth interviews. The Goal Oriented Evaluation model was applied to assess the achievement of program objectives by comparing predetermined goals with the actual implementation and outcomes in the field. The findings indicate that the Islamic character education program at RA Al-Mu’minin Atula has been implemented fairly effectively, particularly through routine religious activities such as reciting Iqra before learning sessions, collective prayers, and habituation of discipline and polite behavior. The program positively contributes to the development of students’ religious character. However, several aspects require improvement, especially in formulating more measurable indicators and establishing systematic evaluation documentation. In conclusion, the Goal Oriented Evaluation model is appropriate for evaluating Islamic character education programs in early childhood education institutions and provides valuable recommendations for continuous program improvement.

Generation Z faces various challenges in determining their life direction amidst increasingly complex technological developments and social dynamics. As part of this generation, 12th-grade Vocational High School (SMK) students are in a crucial transition phase towards the world of work and further education, thus requiring the strengthening of a clear life purpose based on Islamic values. This community service activity aims to strengthen the role of Islamic Religious Education (PAI) in shaping the life purpose of vocational high school students as an effort to create competitive Muslim youth. The community service activity was carried out at SMK Abdi Negara Tangerang, targeting 12th-grade students using an educational, participatory, and reflective approach. The implementation methods included interactive lectures, discussions, self-reflection, and mentoring linked to the values ​​of Islamic Religious Education. Data collection techniques were carried out through observation, short interviews, and documentation, while data analysis used a qualitative descriptive approach. The results of the activity showed an increase in students' understanding of the importance of having a directed life purpose that is aligned with the values ​​of faith, morals, and social responsibility. In addition, students showed increased motivation, awareness of their potential, and readiness to face the future. This activity also strengthens the role of Islamic Religious Education as a means of character development and life orientation for students. Thus, this community service activity makes a positive contribution to shaping a young generation of Muslims with character, competitiveness, and a clear purpose in life.

This study discusses the judge’s considerations in granting child custody of a non-mumayyiz (underage) child to the biological father in the Religious Court Decision of Tanjung Karang Number: 1379/Pdt.G/2024/PA.Tnk. Generally, according to Islamic law and the Compilation of Islamic Law (KHI), custody of a non-mumayyiz child is granted to the biological mother. However, in this case, the panel of judges decided to grant custody to the biological father. The purpose of this research is to identify the legal reasoning behind the judge’s decision and the legal implications of such a ruling. The study employs a normative juridical method with a descriptive-analytical approach, supported by primary data obtained through interviews and secondary data from legislation and legal literature. The results show that the judge’s consideration was based on the best interest of the child principle, as the mother had remarried a non-Muslim man and converted to another religion, which made her ineligible to be the custodian under Islamic law. The legal implication of this decision reinforces the authority of judges to interpret hadhanah provisions contextually, ensuring the protection of the child’s rights and supporting their growth in accordance with religious teachings and prevailing social norms.

This study discusses the judge’s considerations in granting permission for polygamy to a husband who had committed adultery, as stated in the Religious Court Decision of Tanjung Karang Number: 737/Pdt.G/2024/PA.Tnk. Generally, Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 on Marriage upholds the principle of monogamy but allows polygamy under certain conditions with court approval. This case is particularly interesting because the court granted permission for polygamy to a husband who was proven to have engaged in an affair and committed adultery resulting in a child born out of wedlock. The study aims to identify the legal considerations of the judge and the legal implications regarding the marriage and joint property. The research employs an applied normative legal method with a qualitative approach, using primary data from interviews and secondary data from legislation and legal literature. The results show that the judge considered granting permission for polygamy as a means of legalizing the existing relationship to maintain public morality and prevent continuous sinful behavior, although it conflicts with moral values. Legally, the second wife has no rights over the joint property acquired before the polygamous marriage, as stipulated in Article 65 paragraph (1) letter b of the Marriage Law

This study aims to determine the relationship between low self-acceptance and the level of self-efficacy in prisoners, as well as its implications on social life after prisoners are released from punishment. The systematic review method  is used with the SPIDER approach to formulate research questions and select relevant articles. The search was conducted through the Publish or Perish, Google Scholar, and Scopus databases with keywords related to self-acceptance, self-efficacy, and inmates. Of the 100 articles identified, 13 studies met the inclusion criteria. The results of the review showed that low self-acceptance was consistently negatively associated with self-efficacy in prisoners, which had an impact on low self-confidence to face social challenges, reintegration, and overcome societal stigma. Psychological factors such as guilt, anxiety, depression, and insecurity can exacerbate low self-acceptance, especially in female inmates. In addition, social support from family, the environment, and psychological interventions have been shown to play an important role in improving self-acceptance and self-efficacy. Interventions such as expressive art therapy, psychoeducation, counseling, skills training, and religious activities have shown effectiveness in improving psychological well-being. These findings underscore the importance of systematic efforts to improve self-acceptance and self-efficacy to support the successful social reintegration of prisoners.

This study aims to analyze the meaning of interfaith marriage in the film Komang using Ferdinand de Saussure's semiotic theory. This theory emphasizes the relationship between signifier and signified as well as the concepts of langue and parole to explain the interaction between social systems and individual expression. The results of the analysis show that the visual, verbal, and symbolic signs in the film represent the clash between love and belief. Scenes such as the initial meeting at a cultural festival, family rejection, and symbolic marriage become a form of negotiation between social values and personal freedom. This film affirms that interfaith marriage in Indonesia can only be accepted through compromise with the religious norms of the majority, but still presents a message of tolerance through symbols of cultural harmony. Therefore, the film Komang is not just a romantic narrative, but a social reflection on the relationship between religion, culture, and love in a pluralistic society.

The Great Mosque of Banten is a historical heritage that reflects cultural acculturation and the glory of Islam in the Indonesian archipelago. This study aims to analyze the forms of collaboration between the government, local communities, and site managers in preserving the Great Mosque of Banten using the Collaborative Governance theory by Ansell and Gash (2007). A descriptive qualitative approach was applied through interviews, field observations, and document studies conducted in the Great Mosque area. The findings reveal that collaboration among stakeholders has not yet reached optimal levels due to limited communication, trust gaps, and conflicting interests. Nevertheless, functional cooperation has emerged through joint activities in sanitation, security, and tour guide training. Based on the five indicators of the collaborative process, direct communication (face to face dialogue) and trust building remain major challenges, while shared understanding between government agencies, the foundation, and the community has begun to develop. This study highlights the importance of sustainable collaborative governance in preserving the religious, historical, and social values of the Great Mosque of Banten while supporting the welfare of the surrounding community.  

The phenomenon of the “Sandwich Generation” (SG) in Indonesia, where individuals of productive age (30-40 years old) bear a double financial burden—supporting the needs of their children and immediate family (furu') while also supporting their elderly parents (ushul)—has become a widespread social and financial challenge. This pressure, exacerbated by inadequate income and low financial literacy, forces 94% of SG respondents to set aside their personal interests. This dilemma calls for a clear Sharia analysis of the priority scale of financial support. This article aims to analyze the SG maintenance dilemma through the Qawa'id Fiqhiyyah (Fiqh Principles) framework to establish a hierarchy of financial obligations. The two main principles used are Al-Farḍu afḍalu mina an-Nafli (Absolute Obligation takes precedence over Sunnah) and Al-Wājib lā yutrak illā liwājibin (An Obligation cannot be abandoned except for another Obligation). Fiqh analysis shows that the resolution of priority conflicts is based on the classification of the legal status of the recipient of alms, distinguishing between absolute obligations (Adami rights, contractual) and conditional obligations (wajib zhanni, Allah's rights). Key findings establish Sharia priorities in conditions of limitation: Self, Wife and Children (Absolute Obligations), Parents (Conditional Obligations), Siblings/Relatives (Sunnah/Nafl). This priority is established to protect the nuclear family unit as the foundation of society, in line with Maqāṣid ash-Sharīʿah (Sharia Objectives).

This study delves into the philosophical foundations of natural law, contrasting the irrational theories of Thomas Aquinas with the rational perspectives of Hugo Grotius and Immanuel Kant, examining their relevance within Indonesia’s deeply religious and pluralistic context. Aquinas argues that natural law is divinely ordained and serves as a universal moral guide, where law and morality are intrinsically linked. On the other hand, Grotius proposes that while natural law originates from divine will, human reason enables individuals to comprehend it, even without divine revelation. Kant’s philosophy shifts the focus to moral autonomy and the freedom of individuals, emphasizing that legitimate law must be based on principles of universal morality that respect human dignity. In the context of Indonesia, with its diverse religious landscape, integrating these philosophical ideas provides a balanced approach to the interaction between secular law, religious teachings, and moral values. The research adopts a juridical-normative methodology with a conceptual and legislative approach, analyzing secondary legal sources to explore how natural law influences Indonesia's legal system. The findings indicate that while Indonesia's legal system primarily follows positive law, it would benefit from incorporating the moral and spiritual aspects derived from natural law theory. The study concludes that Indonesia’s legal system can achieve a more substantive form of justice by integrating the principles of Aquinas, Grotius, and Kant, thus ensuring a more harmonious blend of legal certainty, moral integrity, and religious principles in the country’s laws.  

This study stems from a classic question in the study of political hadith regarding leadership, specifically the hadith "The Imams are from Quraysh," which is often understood textually as requiring leaders to be from the Quraysh tribe. This kind of understanding often stops at the normative and historical level, without considering the socio-political context of modern society, which is fundamentally different from the early Islamic era. As a result, a gap emerged between the moral message of the hadith and the reality of the leadership system in democratic countries like Indonesia. This research aims to reanalyse the meaning of hadiths about Quraysh and non-Quraysh leadership, and to trace their relevance to the concept of state leadership in the Indonesian constitutional system, placing Islamic political theory and modern leadership theory on an equal footing (theory = theory). This research employs a qualitative approach based on library research, with the primary sources being political hadiths and classical references such as al-Ahkam al-Sulthaniyyah by al-Mawardi, supplemented by contemporary literature on the modern Indonesian government system. The analysis was conducted using comparative methods and content analysis to explore the commonalities and differences between the concept of Imamah in Islam and leadership in modern democratic systems. The research findings indicate that the hadith about Quraysh leadership cannot be understood rigidly as a limitation of lineage, but rather as an ethical guideline emphasising the principles of justice, trust, responsibility, and public interest. The ethical values in the hadith align with the basic principles of the presidential system in Indonesia, such as public accountability, limitation of power, and popular sovereignty, as regulated in the 1945 Constitution. Despite challenges such as corruption, the politicisation of religion, and weak leadership morality, the values of the hadith remain relevant if translated into public norms and modern governance practices. This research confirms that leadership in Islam and Indonesian democracy can complement each other, with Islam providing a moral and spiritual foundation, while democracy offers the legal and political structure to realise it.

This study examines Banten Lama as a political symbol that shapes regional identity in Banten Province. As the former center of the Banten Sultanate from the 16th to the 18th century, the site holds not only historical and religious significance but also functions as a symbolic space influencing political legitimacy and the construction of collective identity in contemporary Banten society. Using a qualitative approach with a case study design, this research analyzes how local government, political elites, and communities negotiate the symbolic meanings of Banten Lama through ritual practices, public discourse, and revitalization policies. Data were collected through literature review, non-participatory observation, visual documentation, and examination of policy documents. The findings reveal that Banten Lama operates as a symbolic arena that intertwines historical narratives, Islamic spirituality, and political interests. The government employs symbols of the former sultanate to construct moral legitimacy and a religious political image, while local communities interpret Banten Lama as a spiritual space and a source of economic livelihood. Although the use of historical symbols strengthens regional identity, it also gives rise to symbolic politics that often dominate public space without being accompanied by substantive policy outcomes. This study concludes that the governance of Banten Lama requires participatory and culturally grounded approaches to ensure the sustainable preservation of its historical and social values.

Contemporary Islamic law faces complex challenges in responding to rapid social change while maintaining fidelity to authoritative religious texts. This article examines the tension and interaction between textual authority (the Quran, Sunnah, ijma’, and qiyas) and the dynamics of modern socio-cultural, political, and technological developments. Using qualitative library research, this study analyzes classical and contemporary Islamic legal thought, including maqaṣid al-shariah, ijtihad, and contextual interpretation. The findings indicate that Islamic law possesses inherent flexibility through its methodological tools, enabling adaptation without undermining its normative foundations. However, challenges arise from rigid textualism, politicization of Islamic law, and epistemological gaps between tradition and modernity. This study concludes that a balanced approach integrating textual fidelity and contextual responsiveness is essential for the relevance of Islamic law in contemporary society.

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

Faith education for children in contemporary Christian families is experiencing a crisis as many parents completely hand over the responsibility of faith education to schools and churches. This study aims to analyze the principles of faith education in Deuteronomy 6:4-9 and formulate strategic roles for Christian Religious Education teachers in empowering parents to implement faith education at home. The research method used is qualitative with a library research approach and hermeneutical analysis of Deuteronomy 6:4-9. The results show that Deuteronomy 6:4-9 emphasizes the importance of parental role modeling, repetitive teaching, integration of faith in daily life, and creation of a faith-rich home environment. Christian Religious Education teachers play a strategic role in empowering parents through theological training, provision of practical materials, continuous mentoring, partnership with churches, and exemplary living. Collaboration between Christian Religious Education teachers and families is essential to build a holistic faith education ecosystem so that children grow with a strong faith foundation from home.

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

This systematic review maps how innovation, technology adoption, and Islamic entrepreneurial behaviors are intertwined and contribute to the SDGs. Searches in Scopus followed PRISMA 2020: of the 166 initial records, 46 were eliminated prior to screening; 120 filtered by title–abstract; 45 read in full; and 25 articles were analyzed in depth. Four RQs lead the synthesis: the form of innovation/adoption (RQ1), impact on behavior and performance (RQ2), and their relationship to the SDGs (RQ3). The findings show five complementary faces of innovation: (1) process-organization (knowledge management, open innovation; innovation capability), (2) sharia business/finance models (sharia venture capital, agricultural value chain finance), (3) financial and platform digitalization (fintech, Islamic crowdfunding), (4) technological innovation in business models (e.g., urban farming–aquaponics) that are value-framed, and (5) halal product/marketing innovation (halal assurance and halal trust). Behind that, the drivers are layered: individual values and psychology, Islamic HRM cultural orientation and organizational learning, Islamic finance architecture and regulation, and access to digital literacy and trust in the platform. The impact is multidimensional performance, access to ethical capital, halal market behavior, and social and religious environmental outcomes with strong contributions to SDG 8 and SDG 9, and footprints on SDGs 1–2, 3, 10, 11, 12, 13, 16, 17. This SLR offers an integrated financial innovation value framework and proposes SDGs micro-indicators; limitations mainly in the variation of measurements and the dominance of cross-section designs.

In Islamic law, marriage registration is very significant for both legal and religious reasons. It is a crucial part of making sure that both the administrative duties of marriage and the safety of the family are protected. In Islamic law, marriage is not just a social contract but also a religious duty that necessitates adequate documentation to safeguard the rights of both parties involved. This paper seeks to investigate the notion of marriage registration through the lens of Islamic law, analyzing its function in protecting familial rights, providing legal safeguards, and performing administrative responsibilities. The study methodology utilized is a qualitative approach, incorporating a literature review and document analysis of Islamic legal texts and pertinent current legal systems. The results show that registering a marriage in Islamic law is important not just for making the marriage official, but also for getting legal recognition, avoiding conflicts, and making sure that family members, especially women and children, are safe under the law. The registration process also makes it clear what the marriage's legal status is and what it means for things like inheritance, custody, and other family issues. In conclusion, marriage registration is an important part of Islamic law that upholds justice, protects the family, and makes sure that the marriage is legally protected and accountable.

This study analyzes the construction of Catholic identity in the digital era from the perspective of social constructivism theory. In contrast to traditional identity formation tied to physical spaces like parishes, the digital age has created a dynamic virtual space where Catholic identity is actively shaped through theological narratives on social media. This qualitative research employs critical discourse analysis (CDA) of digital narratives from various theological sources, including papal posts and content from lay Catholic influencers. The findings indicate that Catholic identity is now constructed through digital interaction and participation, which changes how the faithful perceive church authority, form communities, and express their faith. This process has led to a shift from hierarchical authority to an authority that is also built from the ground up by the participation of the laity. Additionally, Catholic communities are transcending geographical boundaries to become "digital parishes." The implication for Inter-Faith Studies is that understanding this digitally constructed self-identity is crucial before engaging in dialogue with other religions, as the resulting narratives can be either inclusive or exclusive. In conclusion, contemporary Catholic identity is a dynamic and constructed entity, woven from both offline and online experiences.

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

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