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The purpose of this article is to explain how to teach Islamic religious education to young children through play tactics. Play describes a fun activity that can be done with or without tools. To strengthen the facts and information that underlie the discussion, this research uses a literature study approach, namely focusing on collecting, reviewing and evaluating various relevant literature sources. Various ways of using playing tactics and their significance in studying Islam will be discussed in this article. This is intended to help children understand religious concepts. According to research, children can learn Islamic teachings in a more interesting and enjoyable way if they use play techniques. Apart from that, play activities educate moral values, foster social relationships, and shape children's Islamic personalities.

Majelis Taklim is a tradition of learning among the people of Indonesia, both rural and urban, the tradition of learning is still going on today. The purpose of the study was to describe the role of the weekly taklim assembly in strengthening the religious understanding of housewives held every Saturday morning in Bambu Apus Village, Pamulang District, South Tangerang City. In this research, the method used is qualitative because the data obtained is processed and explained in the description of the author. In obtaining data, the author used observation, interview and documentation methods. The data sources in this study include primary data sources in the form of interviews with material speakers, administrators and a congregation of Majelis Taklim Nurul Iman, as well as secondary data sources derived from documentation of activities. The results of the study concluded that the role of Majelis taklim Nurul Iman included, among others, fixing the reading of short surahs, apart from being a place to learn religion as well as improving the household economy, there was an economic turnover because the Saturday morning taklim assembly was attended by people from various social layers, strengthening religious understanding, and fostering harmony between communities with silaturrahim.

This study aims to explain the concept of religious moderation, examine its implementation within the context of Islamic Religious Education, and identify examples of religious moderation practices in Indonesia. The research employs a phenomenological method and is categorized as a literature study, utilizing secondary data from various documents. Data collection was conducted online, and data analysis followed an interactive model. The findings reveal that religious moderation is a perspective on religiosity that emphasizes tolerance. The main principle of moderation is the pursuit of balance, marked by a tolerant attitude. In Islamic education, religious moderation is interpreted as a moderate Islamic educational concept that focuses more on the quality of instruction. The Islamic teachings delivered emphasize beneficial and peaceful values. Therefore, promoting a moderate understanding of Islam in various educational institutions is essential. Religious moderation practices in Islamic education have been implemented across various institutions in Indonesia, both formal and non-formal, through training programs. Several elements applied include an inclusive curriculum, interfaith dialogue, respect for diversity, and efforts to prevent radicalism.    

Formal educational institutions in Indonesia require spiritual learning in learning activities, just as Islamic religious education has an important role in shaping the character of students. This article was written using qualitative methods with literature study for data collection. The results of this article's research review are that the role of PAI teachers makes a huge contribution, apart from spiritual teaching and moral insight, Islamic Religious Education educators function as role models for students, and help them develop strong ethical, social and emotional values. This shows how important the role of Islamic Religious Education teachers is in turning students into ethical individuals. Different from educators in other fields, these teachers bear greater responsibilities, especially in forming Islamic character.

This article analyzes the depiction of Jesus Christ from various scriptural perspectives and examines the impact of the diversity of Christological experiences on Christian faith. Research shows that the Bible presents a varied picture of Jesus: Mark's Gospel presents Him as the Suffering but Powerful Servant; Matthew as the Messianic King and Great Teacher; John as the eternal Logos (Word); and Revelation depicts Him through symbols of glory as King, Judge, and Redeemer. The diversity of Christological experiences produces positive impacts in the form of deeper understanding, theological enrichment, and facilitation of interfaith dialogue. However, this diversity also has the potential to cause misunderstandings, theological conflicts, and identity crises if not properly understood. This article also explores how cultural and historical backgrounds significantly influence interpretations of Jesus, from the first-century Jewish context to contemporary interpretations in various global cultural contexts. In conclusion, although understandings of Jesus continue to evolve according to context, it is important for people to maintain their theological identity while remaining open to various enriching perspectives.

This study aims to analyze the representation of religious moderation values in the Islamic Religious Education (PAI) textbook for grade VII at the junior high school level published by the Ministry of Education and Culture in the Merdeka Curriculum. The research method used in this research is a qualitative approach with descriptive research type. Data collection techniques are carried out through literature review and document analysis. This research will also use triangulation techniques to ensure data accuracy.  The results show that this textbook successfully conveys the values of religious moderation in a way that is appropriate to the Indonesian context which is rich in diversity. The value of national commitment is emphasized through teaching about the importance of maintaining national unity, while the value of tolerance and interfaith cooperation is reflected in materials that respect differences in beliefs and invite students to coexist peacefully. In addition, the value of anti-violence in religion is also integrated by promoting the principles of peace and compassion, as well as attitudes that avoid extremism. The book also introduces respect for local cultures that are in line with religious principles, to create a society that is inclusive, peaceful, and able to maintain social harmony. Thus, PAI textbooks in the Merdeka Curriculum not only function as a tool for religious learning, but also as a means of building student character that emphasizes the values of religious moderation in everyday life.

Revitalization of Islamic Religious Education (PAI) in higher education has become a strategic urgency in responding to the challenges of globalization, secularization of education, and the crisis of students' spiritual identity. This article aims to examine new approaches in PAI learning that are able to integrate students' intellectual and spiritual intelligence. Using a descriptive qualitative approach through literature study, this study identifies the need for curriculum transformation, contextual learning methods, and the role of lecturers as value facilitators. The results of the study indicate that PAI revitalization must include a transdisciplinary approach, the use of digital technology, and the integration of religious moderation values. These efforts will shape the character of students who are not only intellectually critical but also spiritually strong. This study provides theoretical and practical contributions to the development of PAI curriculum at the higher education level.

Religious gaslighting is a form of psychological manipulation that uses religious authority and teachings to question or doubt a person's perceptions, emotions, and experiences, so that the victim feels guilty or unfaithful. In the context of the Muslim community, this practice can occur when religious understanding is used narrowly and authoritarianly, suppressing freedom of thought, and perpetuating power imbalances—both in family relationships, communities, and religious institutions. This article examines the phenomenon of religious gaslighting from the perspective of critical Islamic education, with the aim of dismantling manipulative patterns wrapped in religious narratives. The approach used is qualitative-descriptive with literature analysis of classical and contemporary Islamic sources, as well as interdisciplinary studies in the fields of religious psychology and educational philosophy. The results of the study show that religious gaslighting is not only a matter of individual morals, but also part of an authoritarian social and cultural structure that needs to be countered through liberating (ta'dib) and transformative Islamic education. Islamic education based on the values ​​of justice (al-‘adl), compassion (rahmah), and deliberation can be a critical tool for building a healthy spiritual awareness and freeing people from the shackles of manipulative authority. Thus, education has a central role in forming a generation of Muslims who are able to distinguish between the authenticity of Islamic teachings and their misuse in the practice of power.    

Christian Religious Education (PAK) plays an important role in the formation of character and spirituality of students. This study aims to analyze human resource management (HR) in improving the effectiveness of the role of teachers and education personnel in the PAK environment. The approach used is a literature study, by analyzing literature, journals, and related references. The findings show that teachers are not only teachers, but also role models of Christian values. Continuous training, collaboration between teachers, cooperation with parents, and the availability of quality educational facilities are important factors in strengthening student character. A holistic management approach has been proven to be able to integrate cognitive, affective, and spiritual aspects. The implication is that adaptive and contextual HR management is needed so that PAK is able to answer the challenges of the times and form a generation with integrity.

This article discusses the evaluation of learning outcomes in Islamic Religious Education (PAI) through a library research approach. Evaluation is a crucial component of the learning process, as it measures the extent to which learning objectives cognitive, affective, and psychomotor have been achieved. In practice, PAI evaluations still tend to emphasize the cognitive aspect, while the affective and psychomotor domains receive less attention. Findings from various literature sources emphasize the importance of holistic evaluation that comprehensively assesses all learning domains. Alternative methods such as observation, portfolios, reflective journals, self-assessment, and religious project-based evaluations are recommended to capture students' learning outcomes more accurately. However, implementation challenges persist, including limited time, insufficient teacher training, and a lack of appropriate evaluation tools. Therefore, this article recommends enhanced teacher capacity-building, supportive policies, and innovation in evaluation systems so that PAI assessment moves beyond administrative formality and effectively fosters students’ Islamic character development in a holistic manner

This article examines the implementation of digital literacy within the Islamic Religious Education (PAI) curriculum as a response to educational transformation in the digital era. The study aims to analyze strategies for integrating digital literacy into the PAI curriculum, identify the challenges of its implementation, and formulate a contextual model for developing PAI learning based on digital literacy. Using a qualitative research method with a literature review approach and analysis of current curriculum documents, the study found that the implementation of digital literacy in the PAI curriculum remains partial and unsystematic. The findings indicate the need to reformulate the PAI curriculum by comprehensively integrating digital literacy competencies through digital project-based learning, online collaborative learning, and the use of social media for reflective learning. The implications of these findings highlight the urgency of transforming the PAI curriculum to prepare students to become critical, creative, and ethical digital Muslims in the era of technological disruption.

Families with disabled members often face physical, emotional, social, and spiritual challenges. In this situation, the presence of Islamic religious instructors is essential to strengthen the mental and spiritual well-being of the family. This article aims to examine the strategic role of Islamic religious instructors in this context, an aspect that has not been widely studied before. Field research was conducted for two months, January–February 2025, at the Family Support Group in Wonosobo Regency, involving 27 respondents. The results of the study indicate that religious instructors have an important role in assisting families with disabilities. For this reason, a comprehensive and empathetic counseling strategy is needed, namely: an empathetic and conducive approach, a planned systematic approach, and a sustainable approach through networks. These three approaches are based on the principles of rahmatan lil 'alamin (compassion), wasathiyah (moderation), and participatory (involving the family as the subject). This article emphasizes the importance of the role of Islamic religious instructors, and recommends that the Ministry of Religion draft regulations that prioritize counseling services for families with disabilities.

Marriage is the union of two indivoduals in legal bond. In the Islamic perspective, marriage is not only a covenant between two people, but also a sunatullah or Allah’s decree that applies to all of Allah’s creatures. This research analyzes marriage in the midst of an economic crisis from the persperctive of Islamic Religious Education, focusing on the concept of marriage, the impact of the economic crisis, the role of Islamic Religious Education, Islamic solutions to the challeges of marriage in the midst of an economic crisis. This research uses a qualitative method with literature analysis with the aim of describing the discussion of marriage and the economy  

Based on the research results, it can be concluded that the activities of the Majelis Ta'lim Kanzul Ulum cover three main areas: education, da'wah, and social service. In the field of education, the Majelis regularly holds daily religious studies, monthly religious studies, and special religious studies on Islamic holidays. In the field of da'wah, it coordinates Rebana training and manages Rebana groups, organizes Salawat Dibaiyah meetings, organizes infaq collections for those who wish to contribute, and facilitates Qurban savings programs. Meanwhile, in the social field, the Majelis plays an active role by organizing assistance for orphans and the poor, providing ta'jil, breaking the fast, and sahur during the month of Ramadan, and holding collective celebrations such as Eid al-Adha. These activities show that the Majelis Ta'lim Kanzul Ulum functions not only as a place to learn religion but also as a center for social solidarity and community empowerment. The role of the Majelis Ta'lim Kanzul Ulum in improving religious knowledge in Karyamulya District, Cirebon City, is very significant. This Majelis functions as a forum for fostering and developing religious knowledge, especially in the field of morals. This assembly also serves as a space for the intellectual and practical dimensions of religious life, fostering social piety, encouraging adherence to Islamic teachings, and strengthening the internalization of Quranic values among its congregation. For adolescents in particular, this Majelis Ta'lim provides a foundation for moral awareness, which grows from continuous exposure to religious knowledge and practices. This study also identified supporting and inhibiting factors that influence the effectiveness of the Majelis Ta'lim. Supporting factors include regular evening recitation activities, local government support, regular scheduling, strong organizational management, tolerance within the community, and the provision of food during the events.

This study examines the implementation of religious moderation in Bedono Village, Semarang Regency, as a response to religious diversity that has the potential to cause social conflicts. This study aims to analyze the practice of religious moderation, identify supporting and inhibiting factors, and examine its impact on the social life of the community. The research method used is a qualitative approach with case studies, involving observation, in-depth interviews with religious leaders, communities, and documentation studies. The results of the study show that religious moderation in Bedono Village is realized through tolerance, interfaith mutual cooperation, inclusive education, and the celebration of common traditions that strengthen social cohesion. Key supporting factors include inclusive local traditions, education moderation in schools, the active role of youth organizations, community awareness, and village government support. On the other hand, inhibiting factors include a decrease in common traditions, lack of moderation materials in schools, inactivity of youth organizations, low public awareness, and lack of government policies. The positive impact of religious moderation can be seen in increasing tolerance, conflict prevention, strengthening bridges between communities, protecting minority rights, and creating harmony and social peace in society.

This study examines the strategic role of collaborative learning in strengthening students’ faith and character within the context of Christian Religious Education (CRE). In the face of globalization and the rapid development of digital technology, CRE is increasingly expected to go beyond the transmission of theological knowledge and actively nurture the application of Christian values in daily life. Employing a qualitative case study approach, the research includes classroom observations, semi-structured interviews, and document analysis involving both teachers and students engaged in collaborative learning. The results show that collaborative learning fosters active student engagement, character formation, improved social interaction, and a deeper understanding of spiritual values. Teachers are shown to play a critical role as facilitators, cultivating an inclusive and dialogical classroom environment. The study finds that this learning model effectively integrates faith development with critical thinking and interpersonal skills. The findings also underscore the importance of pedagogical innovation in CRE to better respond to the educational needs of a younger generation living in a diverse and digitally connected society. Therefore, collaborative learning can be viewed as a relevant and impactful strategy for renewing Christian education in today’s complex educational landscape.

In the era of the Fourth Industrial Revolution, the development of Information and Communication Technology (ICT) has transformed the way we understand and practice religion, including the spread of extremist religious ideologies. Religious moderation education has become an essential tool for strengthening national awareness by instilling values of tolerance, inclusivity, and love for the homeland. This education promotes a balanced and tolerant understanding of religion. However, a significant challenge arises from the overwhelming flow of information on the internet, which is not matched by adequate digital literacy. Therefore, religious moderation education serves as a filter to counter radicalization. This study uses a review research method with a qualitative approach to analyze the implementation of religious moderation education through formal, nonformal, and informal channels. The findings indicate that formal education is effective in instilling moderate character through a systematic structure. Nonformal institutions, such as Islamic boarding schools and study groups, also play a crucial role in spreading moderate Islamic values. Meanwhile, informal education within families provides a vital foundation for instilling these values from an early age. This study recommends strengthening the religious moderation curriculum, optimizing the role of nonformal institutions, and empowering families to enhance national awareness and address the potential for radicalization.  

Christian religious education in schools has an important role in forming students' morals. This subject not only focuses on teaching religious doctrine, but also on forming character, ethical values, and attitudes that are in accordance with Christian teachings. In the context of formal education, Christian religious education functions as a means of instilling moral values such as honesty, responsibility, love and tolerance. This research aims to analyze how the implementation of Christian Religious Education in schools can influence students' moral formation, as well as the factors that support and hinder this process. The research method used is a qualitative approach with interviews, observation and document analysis as data collection techniques. The research results show that Christian religious education delivered with a contextual approach and relevant to students' lives can have a positive impact on their moral formation. Apart from that, the involvement of teachers who have good moral integrity and creative teaching methods is a determining factor for success. Thus, Christian religious education in schools has a strategic role in creating a young generation who have morals, character, and are able to live according to Christian principles amidst the challenges of the times.    

This study explores the implementation of the Problem-Based Learning (PBL) model in Islamic Religious Education at Elementary School 13 Pulau Rimau, including its supporting and inhibiting factors. Using a qualitative descriptive case study, data were collected through observation, interviews, and documentation involving teachers and students. The study found that effective implementation of PBL requires thorough planning involving syllabus, lesson plans, objectives, methods, media, and resources. The learning process follows five main PBL stages and assesses students' attitudes, knowledge, and skills. The research recommends teachers to improve and develop their use of PBL to enhance student-centered learning and ensure more meaningful educational experiences. 

The aim of this study is to evaluate the effectiveness of the learning process. Based on observations of teacher activities during Cycle I, teacher engagement increased from 65% in the first meeting to 81% in the second meeting. This improvement indicates that teacher activity falls within the "good" category. However, not all observed indicators were fully met in each session. In contrast, student activity during the learning process was categorized as "fair," with 61% in the first meeting and 75% in the second meeting. The results of the action test in Cycle I showed that classical learning mastery reached only 36%, which did not meet the predetermined target of 85%. The classical absorption rate was 63%, also falling short of the expected 65%. Out of all students, 8 achieved learning mastery, while 14 did not. This was primarily due to a lack of motivation and limited understanding of the concepts being taught. Based on the observations of both teacher and student activities and the Cycle I test results, the researcher proceeded with Cycle II in an effort to make the learning process more effective and efficient. The teacher made efforts to reflect on and address the shortcomings from Cycle I.