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The phenomenon of students displaying lazy attitudes and a lack of learning motivation represents a major challenge in the teaching and learning process of Islamic Religious Education (PAI) in various schools across Indonesia. This condition has a direct impact on low levels of student engagement and the achievement of expected learning objectives. This article provides an in-depth analysis of the multidimensional causes of this phenomenon, including internal student factors such as learning interest, levels of self-efficacy, intrinsic motivation, and learning styles, as well as external factors encompassing the role of teachers, particularly in the selection of instructional methods, classroom management, and pedagogical interactions. In addition, the family environment, peer influence, and digital culture are also important factors affecting students’ learning motivation. The article also presents various practical and integrated strategies that can be implemented by PAI teachers to enhance students’ learning motivation. The proposed approaches include strengthening value-based classroom management rooted in Islamic principles, applying active, participatory, and contextual learning methods, and reinforcing collaboration between schools and families in building a positive learning culture. Using a descriptive qualitative approach and classroom action research (CAR), the analysis shows that teachers’ emotional engagement, the implementation of educational reward systems, reflection on religious values, and experiential learning are able to increase students’ intrinsic motivation. This study implies the importance of curriculum innovation and strengthening professional development for PAI teachers to better orient learning toward fostering students’ enthusiasm for learning and the sustainable development of religious character in the digital era.

Islamic Religious Education (PAI) learning has a strategic role in shaping the character of students who are religious, tolerant, and have noble morals. Amidst the reality of Indonesian multicultural society, PAI learning is required to be able to internalize the values of religious moderation as an effort to prevent extreme, radical, and intolerant attitudes. Religious moderation is an important paradigm in Islamic education to instill a balanced and contextual religious attitude. This proceedings article aims to examine the concept, strategy, and implications of moderation-based Islamic Religious Education learning through the Systematic Literature Review (SLR) approach. The SLR method is used to examine journal articles, scientific books, and proceedings relevant to the topic of PAI learning and religious moderation in the last ten years. The results of the study indicate that moderation-based PAI learning is based on the values of wasathiyah, tawazun, i'tidal, and tasamuh which are integrated into the curriculum, learning methods, and the role models of educators. The implementation of moderation-based PAI learning has a positive impact on the formation of inclusive, tolerant attitudes and the ability to live peacefully together in students. This article is expected to be an academic reference for educators and researchers in developing Islamic Religious Education learning that is relevant to the social challenges and diversity of Indonesian society.

This study describes the implementation of Field Work Lectures (KKL) in Muara Wahau Village, focusing on religious education, youth character building, and community economic and social empowerment. KKL students were directly involved in teaching at the TPQ (Islamic Religious Education Center), tutoring for elementary and kindergarten students, leadership development in junior and senior high schools, mentoring MSMEs, community service activities, group exercise, and family health data collection. Data were obtained through observation, interviews, and documentation, then analyzed thematically. The results showed that the KKL successfully improved the youth's Quran reading skills, understanding of religious values, discipline, leadership, and social awareness. Furthermore, economic and social empowerment through MSME mentoring and community activities strengthened community independence and synergy. Obstacles such as high rainfall and the absence of the village head were successfully overcome through intensive coordination and adjustments to the activity schedule. The KKL proved effective as a practical learning tool for students while also having a positive impact on the community.

This study examines the influence of teaching the classical text Hadiyyah al-‘Arus on the mindset of female students (santri putri) regarding their readiness for marriage: A case study at Pondok Pesantren Putri An Nur 1 (Asrama Az-Zubaidah), Malang. The research departs from the recognition that pre-marital education in Islamic boarding schools (pesantren) should extend beyond mere Islamic legal aspects and actively shape the students’ mindset as well as their mental, emotional, and spiritual preparedness to embrace marriage as an act of worship (ibadah) and a sacred trust (amanah). The study employed a qualitative approach with field research design. Data were collected through participant observation, in-depth interviews, documentation, and relevant literature review. The data were subsequently analyzed using descriptive-analytical methods to identify the relationship between the teaching of Hadiyyah al-‘Arus and the students’ marital readiness. The findings reveal that the systematic study of Hadiyyah al-‘Arus significantly shapes the students’ mindset. The santri no longer view marriage merely as a physical or social union but as a profound spiritual trust that demands religious, emotional, and moral preparedness. They emphasize the importance of selecting a spouse based primarily on religious commitment and good character (din and akhlaq), understanding the rights and obligations of husband and wife, and avoiding excessive or extravagant wedding celebrations (walimah). It can be concluded that Hadiyyah al-‘Arus serves as a highly effective medium for pre-marital education in the pesantren context, successfully fostering comprehensive understanding, positive attitudes, and awareness among female students toward building a tranquil, loving, and merciful family (sakinah mawaddah wa raḥmah). The study recommends the continued and systematic integration of classical turath texts into pesantren curricula as well as further research with broader and comparative scope.

Islamic education in the digital era faces significant challenges in improving the quality of learning and developing students' critical thinking skills. One promising solution is the implementation of deep learning-based Islamic education, which can facilitate the teaching of religious material more effectively and easily accessible via the internet. Deep learning has the potential to strengthen students' critical thinking skills and understanding of Islamic values ​​in a more interactive and personalized manner. This study used a literature review method to analyze various relevant literature sources. The results indicate that deep learning can increase student engagement, enable personalized learning, and provide real-time evaluation of learning progress. However, the implementation of this technology also faces challenges, particularly related to the availability and quality of relevant data. Therefore, efforts are needed to improve data quality and develop learning models tailored to student needs to achieve optimal results in technology-based Islamic education.

Social media has become a double-edged sword; acting as a space for religious learning while simultaneously serving as a medium for spreading radicalism. As digital natives, students are vulnerable to extremist narratives if not equipped with adequate cognitive immunity. This study aims to examine the influence of Digital Religious Literacy and Critical Thinking skills on the resilience of Islamic Religious Education (PAI) students in countering radical narratives. Using a quantitative approach with a correlational method, this study involved 30 PAI students selected through random sampling. Data collection instruments used a Likert scale questionnaire that had been tested for validity and reliability. Data analysis was performed using multiple linear regression. The results showed that: (1) The level of digital religious literacy and counter-radicalism attitudes of students were in the "very high" category with mean scores of 22.40 and 23.00 respectively; (2) There is a significant positive relationship (Sig. < 0.05) between digital literacy and critical thinking towards the attitude of countering radicalism; and (3) Simultaneously, these two variables contributed 68.2% in forming students' mental resilience in the digital space. These findings imply the need for a reorientation of the PAI curriculum that integrates the strengthening of critical reasoning and digital literacy as a fortress of religious moderation.

Syiir is a series of beautiful and refined words composed through linguistic strength and rich imaginative expression. In the context of Islamic da’wah, syiir has long been used as one of the media or approaches by preachers (da’i) to convey religious messages to the community in a persuasive manner that touches emotional aspects. Explicitly, syiir has the ability to stimulate feelings, develop inner awareness, and instill moral and spiritual values, as reflected in various narratives and practices of earlier religious figures. This study, using an integrative–interconnective approach, aims to examine Madurese syiir composed by KH. Musfik Al-Karawi and broadcast through the amateur radio medium YG3AMP, with a focus on the level of community understanding and the resulting social impacts. The research employs a qualitative approach with a case study design. Data were collected through in-depth interviews, field observations, and documentation to obtain a comprehensive understanding of the phenomenon. The findings indicate that the Madurese syiir by KH. Musfik Al-Karawi provides a good level of understanding for the community and generates various positive social impacts. One of the most significant impacts is the transformation of community behavior, reflected in changes from unfavorable attitudes to better ones, and from good behavior to even better conduct in daily life.

Thaharah represents a core principle within Islamic teachings, encompasses both bodily cleanliness and spiritual sanctity, and functions as an essential requirement for the proper observance of acts of worship, including prayer, tawaf, and the recitation of the Qur’an. This concept extends beyond ritual practice, reflecting a manifestation of faith that encourages Muslims to maintain personal hygiene, environmental cleanliness, and spiritual closeness to Allah SWT. This study aims to explore and critically examine the concept of thaharah in a comprehensive manner, clarify its role within Islamic religious practices, and assess its relevance in fostering clean lifestyle behaviors and appropriate worship practices in accordance with Islamic legal principles in contemporary society. Conceptually, thaharah is divided into two main forms: purification from ritual impurity (hadas) through ablution (wudu), ritual bathing (ghusl), or dry purification (tayammum), and purification from physical impurities (najis) by cleansing the body, clothing, and surrounding environment. The normative foundation of thaharah is reinforced by textual evidence, including Surah Al-Ma’idah verse 6 and prophetic traditions that emphasize cleanliness as an integral part of faith. Thus, thaharah offers a holistic perspective on cleanliness that integrates both worldly and spiritual dimensions of Muslim life.  

This study critically examines the emerging phenomenon of celebrity preachers as a significant form of religious commodification within the realm of digital da’wah. The rapid proliferation of social media has fundamentally transformed how religious messages are disseminated, with platforms like YouTube, Instagram, and TikTok becoming primary channels. Utilizing a quantitative methodology that combines comprehensive literature studies with online questionnaires distributed to social media users, this research investigates public perceptions regarding digital da’wah practices and high-profile preachers. The findings reveal a commodification process characterized by three key aspects: the tailoring of content to suit market preferences, the shift of audiences into active consumers, and the strategic construction of public images by preachers to sustain popularity. While respondents value the accessibility of digital da’wah, they strongly emphasize the necessity of ethical boundaries to preserve its spiritual essence. Consequently, digital da’wah requires sincerity, scholarly integrity, and moral responsibility to remain an authentic medium for Islamic teachings.

This study aims to describe the implementation of the principles of tawassuth, tawazun, and tasamuh in religious activities at Islamic boarding school Al-Manshuriyah Plered-Purwakarta, as well as to analyze the supporting factors, challenges, and their impact on shaping the moderate character of the the students. This research employs a qualitative approach with a descriptive method. Data were collected through observation, interviews, and documentation. The findings indicate that the implementation of Ahlussunnah wal Jama’ah (Aswaja) values has been carried out effectively through various programs such as routine Islamic study sessions, Qur’an reading, congregational prayer, commemoration of Islamic holidays, and social-religious activities. The principle of tawassuth is reflected in the congregation’s moderate attitude in understanding religious texts, tawazun is demonstrated through the balance between worship activities and social engagement, while tasamuh is manifested through harmonious interactions and appreciation of differences. Supporting factors include visionary leadership and a conducive learning environment, whereas inhibiting factors involve the diverse backgrounds of community members and limited facilities. The implementation of Aswaja values has positively contributed to the development of moderate, tolerant, and religious character among the congregation. This study reinforces the importance of Islamic boarding school as a center for cultivating Wasathiyah-based Islamic character in society.

This study was conducted based on the idea that understanding the values of worship contained in the Qur'an plays an important role in shaping the faith, obedience, and religious behavior of Muslims. Worship education is not only related to the formal and ritual implementation of religious commands, but also significantly influences the formation of attitudes, personality, and character in daily life. Therefore, an in-depth study of the ideas and foundations of worship education in the Qur'an is necessary so that these values can be properly understood and applied, especially in the field of education. This research employs a qualitative method with a literature study approach, focusing on the analysis of Qur'anic verses related to worship. It is supported by various sources such as tafsir books, Islamic education literature, and relevant scientific references. The findings indicate that worship education in the Qur'an emphasizes strengthening faith in Allah, developing consistency in worship practices, and fostering noble character. Furthermore, worship education helps balance the relationship between humans and the Creator while also enhancing social interactions among individuals. The values of worship contribute to the development of spiritual awareness, discipline, moral responsibility, and positive social behavior. In conclusion, worship education based on the Qur'an serves as a fundamental foundation for shaping Muslims who are faithful, possess good character, and are able to practice Islamic values comprehensively in their daily lives.

Community service in the neighborhood association (RT) of 07 Dusun/Village Pusat Damai is a concrete manifestation of loving service in Christian religious education. Sometimes, certain individuals in the neighborhood association (RT) are not directly involved in community service activities due to age and busy schedules. People who are not directly involved in community service activities indicate that their faith has not yet been expressed through concrete actions. The purpose of this community service research is to ensure that each person's faith is expressed through concrete actions in the neighborhood association (RT) as a form of loving service in Christian religious education. To produce good community service research, a qualitative research method is required through literature and documentation. The results found through this community service research are that faith that is expressed can be realized through community service carried out by all residents of RT 07 Dusun/Village Pusat Damai, demonstrating a high level of enthusiasm. This community service research can be concluded that every believer must have faith that is expressed through concrete actions, namely community service in the neighborhood, to be further enhanced in the future.

Anxiety in completing a final thesis is a common issue experienced by final-year students, which can affect academic performance, mental health, and even delay graduation. This condition highlights the importance of effective strategies to manage psychological pressure appropriately. This study aims to explore the application of spiritual coping in helping students reduce anxiety during the thesis writing process. The research employed a qualitative approach with a descriptive design. The participants consisted of three students selected from a total of thirteen who had been identified with severe anxiety. The instruments used were the Taylor Manifest Anxiety Scale as an initial assessment, followed by in-depth interviews and observations to explore their experiences, coping strategies, and psychological dynamics. Data were analyzed thematically by focusing on the personal, social, environmental, and religious domains in the practice of spiritual coping. The findings indicate that spiritual coping assists students in managing emotions, discovering life meaning, and maintaining academic commitment. Religious practices, prayer, spiritual reflection, and social support proved effective in fostering inner peace and alleviating anxiety symptoms. In conclusion, spiritual coping can serve as an effective strategy to support students in facing academic pressures and in enhancing psychological well-being.

Divorce is the legal and religious termination of a husband-wife relationship. This severance of the relationship can have psychological consequences, making children more susceptible to depression. These psychological impacts include deep sadness, resulting in depression, feelings of loss, shame, anger, disappointment, denial, self-acceptance, and feelings of blame toward the parents. These psychological impacts are naturally the result of the support, emotional support, and presence of the parents before, during, and after the divorce. This study employed a qualitative research method with a phenomenological approach, conducted through semi-structured interviews. The aim is to raise awareness among readers that divorce not only impacts the husband and wife but also the psychological impact on children, which is often considered unimportant. However, the mental health of children after divorce is a crucial issue that requires attention. This is where the role of parents is crucial in shaping their character and psychological development. This study concludes that children who are victims of divorce tend to seek out activities outside the home, as the integrity of their home is no longer there. Children experience sadness and loss most acutely. Furthermore, children are more wary of future relationships due to a loss of trust in the meaning of romantic relationships. Low self-acceptance also makes it difficult for children to control their emotions.

Islamic character education has become a central focus of madrasah education; however, its planning is often implemented normatively without adequate managerial and evaluative mechanisms. This study aims to analyz ethe planning of Islamic character educationatMTs Persis 23 by examining the alignment betweent he madrasah’s strategic direction, curriculum, instructional practices, habituation programs, and character evaluation. Using a qualitative case study approach, data were collected through document analysis, classroom and school observations, and in-depth interviews with the head of the madrasah, the vice principal for curriculum, and home room teachers. Data were analyzed thematically to identify patterns of planning, implementation, and evaluation. The findings reveal that the madrasah has established a strong strategic foundation for character education through its vision, mission, and religious school culture, positioning character development as a core educational objective. Character values are integrated in to the Madrasah Operational Curriculum, lessonplans, and daily habituation activities functioning as a hidden curriculum. Nevertheless, the planning of character education remains weak at the operational level, particularly due to the absence of m easurable behavioral indicators, standar dizede valuation instruments, and systematic documentation of students’ character development. This study highlightsthe gap between normativ estrategic intentions and managerial implementation. It recommends the development of simple behavioral indicators, baselineand longitudinal character assessments, ands trengthenedpe dagogical supervision to ensure that character education planning is implemented systematically and sustainably.    

This study aims to explore the concept of reconciliation in Christian theology as a philosophical foundation for an alternative criminal justice model involving the LGBT community. The retributive criminal law approach is often considered ineffective in addressing the complexities of legal, social, and religious conflicts related to religious sexual minorities. Using a qualitative method and a constructivist approach, this study analyzes the meaning of reconciliation through sacred texts, doctrine, and interviews with theologians, legal practitioners, and the Christian LGBT community. This approach reveals the subjective understanding of the actors regarding reconciliation and justice. The findings show that the core of reconciliation theology is the restoration of relationships, recognition, and transformation, which can form an ethical framework for the restorative justice model. This model offers a holistic solution, not only addressing legal consequences but also restoring social harmony by respecting individuals' dual identities. The article concludes that the integration of theological insights can lead to a more inclusive and transformative criminal justice paradigm for the LGBT community, resulting in a more humane and just resolution.

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.

The development of social media has shifted the way humans interpret spirituality and construct self-identity, giving rise to the phenomenon of digital religiosity that is all-visual, instant, and performative. This study aims to analyze how representations of spirituality in social media culture contribute to the crisis of self in modern humans, by interpreting this phenomenon through the metaphysical perspective of Seyyed Hossein Nasr. Using a qualitative approach with a descriptive-analytical design that enriches digital ethnography, this study collects data through documentation of spirituality-themed content on TikTok, Instagram, and YouTube, as well as a literature review of Nasr's works and literature related to digital spirituality. Thematic analysis shows that spirituality in social media is formed through symbolic aestheticization, the commodification of religious values, and identity performances oriented towards algorithms and public validation. These findings demonstrate the symptoms of the desacralization of modernity as criticized by Nasr, namely the erosion of spiritual depth due to the dominance of images and the narrowing of transcendent meaning. This study emphasizes that social media is not just a medium, but a space for the formation of consciousness that can facilitate and endeavor the spiritual search of modern humans. Theoretically, this research contributes to the study of digital spirituality and the critique of modernity; In practice, he encourages more critical digital literacy so that people can manage spiritual experiences more authentically.

The development of Islamic political thought cannot be separated from the historical context and social dynamics surrounding it. One significant period that influenced the direction of this thought is the era of Western colonialism in the 19th to early 20th centuries. During this period, much of the Islamic world was under Western colonial rule, which had a profound impact on the social, political, and intellectual conditions of Muslims. Within the Muslim community itself, various internal issues related to religious understanding arose, causing difficulties in facing the dominance and hegemony of the West. Islamic political thought became one of the fields of study in political science, which is not only relevant today but also gained attention during the classical Islamic period. This study is highly significant, both in the development of knowledge and as a framework for political practice. Therefore, it is important to study Islamic political thought, as it provides deep insights into political dynamics and Islam’s contribution to shaping existing political systems, as well as offering perspectives that are useful in facing contemporary global challenges.

This article examines the integration of constructivist theory in Christian Religious Education (PAK) by emphasizing the role of personal experience as the basis for faith formation. Through a reflective-theological qualitative approach, this research combines the constructivist thought of Piaget, Vygotsky, and Fosnot with a theological perspective on the incarnation of Christ and the work of the Holy Spirit. The analysis suggests that constructivism can be theologically reinterpreted into a new paradigm called the Theo-Constructive Epistemology of Incarnational Faith, in which faith is not simply taught cognitively, but is constructed through life experiences infused by the presence of God. This approach emphasizes that the learning of faith is relational, participatory, and contextual, in line with the nature of God who works in human history. The findings of this study offer a new direction for PAK praxis to be more relevant to digital contexts and cultural plurality, without losing its theocentric orientation. Thus, the integration of constructivism and incarnational theology opens up space for more dynamic, contextual, and transformative learning of faith, while strengthening the relevance of PAK in facing the challenges of modern times.