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This study investigates the incorporation of Sufi-oriented values into the management practices and production processes of MADA Drinking Water operated by the Ahlus Shafa Wal Wafa Islamic Boarding School Foundation. The research focuses on the Syafi’i ethical concept known as Giti–Gito, which encompasses spiritual and moral values including sincerity, patience, inner richness, holistic physical and spiritual well-being, as well as fairness in sharing resources. The main aim of this study is to examine how these values are implemented within pesantren-based business management and to assess their impact on employees’ work attitudes, leadership styles, and interpersonal relations in the workplace. This research employs a qualitative case study method. Data were gathered through semi-structured interviews, participant observation, and a review of relevant institutional documents. The findings reveal that the implementation of Giti–Gito values has successfully shaped a work environment grounded in religious ethics, social harmony, and humanistic principles. The Giti aspect strengthens employees’ commitment to sincerity, patience, and accountability in carrying out their responsibilities, while the Gito aspect contributes to enhancing employee welfare and fostering a sense of social responsibility. Although challenges remain in reconciling spiritual values with modern management demands, the integration of both spiritual and professional dimensions has demonstrated its effectiveness in creating a productive, ethical, and sustainable organizational environment.

This article aims to describe the teaching methods and practices of the Philosophy of Islamic Education course at STAI Darussalam. This research uses a qualitative descriptive approach with a field study method that focuses on the learning process, the competencies to be achieved, teaching methods, assignment formats, evaluation systems, and obstacles encountered during the course. Data were obtained through observation and information gathering related to the implementation of the Philosophy of Islamic Education course. The results show that the teaching of the Philosophy of Islamic Education at STAI Darussalam focuses on understanding the nature of Islamic education, developing students' critical thinking patterns, improving educational literacy, and linking philosophical studies to social and political realities. The lecture method remains the dominant method used by lecturers, with an emphasis on students' ability to define and explain basic philosophical concepts accurately as an indicator of understanding. Learning success is measured by changes in students' thinking, which becomes increasingly critical, reflective, and contextual in responding to educational issues and social justice issues.

Beef demand in Indonesia continues to increase, particularly during religious holidays. Bali cattle, one of the main sources of beef, face a serious threat from Jembrana disease, a viral infection that compromises the immune system and causes significant economic losses. This study aimed to determine the correlation between spleen weight, body temperature, and cycle threshold (Ct) values in Bali cattle following Jembrana virus inoculation. A correlational method was applied to eight female Bali cattle injected with Jembrana virus inoculum. Physiological changes in body temperature were monitored, followed by necropsy to assess spleen weight. In addition, Real-Time Polymerase Chain Reaction (RT-PCR) was performed before and after inoculation to detect viral presence and determine Ct values. Data were analyzed using SPSS with Pearson correlation tests. The results revealed a very strong positive correlation between spleen weight and body temperature, while a very strong negative correlation was observed between spleen weight and Ct values. These findings indicate that Jembrana virus inoculation leads to increased body temperature and splenic enlargement in Bali cattle, accompanied by a decrease in Ct values, reflecting higher viral loads. Therefore, the administration of antipyretics, anti-inflammatory drugs, analgesics, vitamins, and antibiotics prior to vaccination is recommended to reduce the risk of hyperthermia, splenic swelling, decreased Ct values, and secondary infections.

This study investigates how character education is embedded into the school culture of an Indonesian Islamic junior high school (madrasah), focusing on four core values: religiosity, honesty, tolerance, and discipline. Using a qualitative naturalistic approach, the research was conducted at MTsN 3 Halmahera Utara through in-depth interviews, participant observation, and document analysis involving school leaders, teachers, and students. The findings reveal that character education at the madrasah is not a standalone program but is institutionalized through consistent routines, religious practices, and role modeling. Religiosity is fostered through structured worship, integration of Islamic values into lessons, and spiritual habits. Honesty is promoted via trust-based learning environments, teacher exemplarity, and reinforcement of moral norms. Tolerance is cultivated through inclusive social interactions and respect for religious and cultural differences, while discipline is internalized through habitual rule-following, punctuality, and self-regulation. These findings align with existing theories and regional character education frameworks, confirming that character is best formed through embedded cultural processes and consistent adult exemplarity. The study contributes to the understanding of how Islamic schools can function as moral communities and highlights the importance of alignment between school culture, family support, and wider social contexts in achieving sustainable moral development.

The goal of Christian education is not only to increase students' knowledge but also to shape character that reflects the values ​​of faith in Christ. In the context of a diverse society, an inclusive and tolerant attitude towards differences is crucial for students. This paper aims to illustrate how students can be shaped to develop an inclusive and tolerant attitude based on the values ​​of the Christian faith. Through Christian Religious Education (PAK) learning that emphasizes love, respect for one another, justice, and peace, students are encouraged to recognize that every human being is created in the image and likeness of God. An inclusive and tolerant attitude can develop when students understand that differences are part of God's plan and implement this in their interactions with others. Therefore, Christian education plays a crucial role in instilling the value of Christ's love so that students can live peacefully together, appreciate differences, and become role models in a diverse society.

The Halal Management Sistem (HMS) has often been positioned as an administrative compliance tool that focuses on regulatory and certification requirements. This approach has the potential to simplify the meaning of halal by overlooking the inherent values, especially in the context of Muslim businesses. This study aims to interpret the understanding of the Halal Management Sistem not only as an administrative compliance mechanism, but also as an expression of worship and spiritual commitment in business practices. This study uses a qualitative approach through a literature review of scientific articles, books, and relevant publications discussing halal management, Islamic business ethics, and the perspectives of business actors. The results of the study show that the HMS is understood by business actors as a manifestation of religious obedience integrated into economic activities, where the application of halal principles is seen as part of devotion to God and a form of moral responsibility in running a business. In this understanding, administrative compliance is positioned as an implication of spiritual awareness, not as the main objective of the sistem's implementation. The research findings also indicate that the spiritual meaning of SMH encourages consistency in halal practices and strengthens long-term business orientation. Conceptually, this study has implications for the development of halal management studies by placing the spiritual dimension as the main foundation in the implementation of the Halal Management Sistem, particularly in supporting sustainable and ethical business practices.

This study aims to analyze the implementation of affective learning strategies in Akidah Akhlak subjects to enhance students' self-control at MTs Muhammadiyah 02 Purbalingga. Affective learning strategies focus on character development through the inculcation of religious values such as patience, honesty, and discipline, aimed at helping students manage their emotions, thoughts, and behavior in daily life. The research employed a qualitative method with a descriptive approach. Data were obtained through in-depth interviews with Akidah Akhlak teachers, the principal, and students, as well as classroom observation. Data analysis was conducted using thematic coding to identify patterns in the implementation of affective learning strategies and their impact on students' self-control. The findings indicate that the implementation of affective learning strategies is carried out through five main stages: receiving, responding, valuing, organization, and characterization. Each stage involves structured approaches, such as using inspirational stories from the Qur'an and Hadith, group discussions, value reflections, and case study simulations. These strategies successfully enhanced students' self-control, particularly in emotional regulation, wise decision-making, and consistent behavior aligned with Islamic values. This study concludes that affective learning strategies play a vital role in improving students' self-control. Systematic and collaborative implementation can assist madrasahs in producing a generation that is faithful, knowledgeable, and morally upright, in line with the vision of Islam.

This study aims to describe the role of Biology Education Community Service Program students in improving the quality of biology learning at SMPN 1 Mappakasunggu. This study used a descriptive qualitative approach with data collection techniques in the form of observation, interviews, and documentation. The results showed that the Community Service Program students played an active role in various aspects, from lesson planning, implementation of teaching and learning activities, to evaluation of learning outcomes. In addition, the Community Service Program students were also involved in mentoring simple practicums that helped students understand biology concepts more practically. They also contributed to the development of innovative learning media that facilitated students' understanding of the material. The presence of Community Service Program students at the school had a significant positive impact on improving students' conceptual understanding, motivation, and learning activity. Students showed higher enthusiasm in participating in biology learning and experienced improvements in their learning outcomes. Thus, the Community Service Program teaching program is a tangible form of student contribution in supporting the improvement of education quality, especially biology learning in schools with limited resources. This program also provides valuable experience for students to be directly involved in the world of education and have a positive impact on society.

Environmental pollution in coastal areas continues to be a critical issue, particularly in regions with high tourism activity such as Pantai Baru Seliper Ate in Sumbawa. The increasing accumulation of plastic waste and the lack of environmental awareness among visitors and local communities highlight the need for educational and practical interventions. This community service program aimed to strengthen students’ understanding of environmental cleanliness through Islamic values and participatory actions. The method consisted of short religious-based environmental education, a collaborative beach-cleaning activity, and a reflective session designed to reinforce ecological and spiritual awareness. The results showed a significant increase in students’ knowledge of environmental ethics, Islamic principles related to cleanliness, and practical skills in waste identification and sorting. The program also succeeded in improving the physical condition of the beach and fostering collective responsibility among participants. These findings indicate that integrating environmental education with Islamic values and hands-on activities can effectively enhance environmental awareness and support sustainable behavior among young people.

The phenomenon of unregistered marriages in Indonesia is a complex issue that continues to spark debate between religious legitimacy and legal validity under national law. From an Islamic legal perspective, marriage is considered valid if it meets the essential pillars and requirements, such as the presence of a guardian, two witnesses, a dowry, and the consent (ijab qabul) both the bride and groom. However, according Indonesian national law, specifically Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law (KHI), every marriage must be officially registered to receive legal recognition and protection. This discrepancy between the two legal systems raises serious problems, particularly regarding the legal status of wives and children, inheritance rights, and legal protection for women in both the private and public spheres. This study aims analyze the issue of unregistered marriages in Indonesia from the perspectives of Islamic law and national law, and to identify the social and legal impacts unregistered marriages. The approach used is normative-juridical, by analyzing legislation, classical and contemporary Islamic legal literature, and empirical case studies in the community. Research findings indicate that although unregistered marriages are considered valid religiously, they lack legal force the eyes of the state, leading to unequal rights for women and children. This situation results in difficulties obtaining birth certificates, inheritance rights, and legal protection cases divorce or domestic violence. This research emphasizes the need for synchronization between Islamic and national legal systems through strengthening regulations and public education regarding the importance of marriage registration.

This research aims to analyze in depth the level of understanding among Islamic Religious Education (PAI) students at the Islamic Institute of Nahdlatul Ulama (IAINU) Tuban regarding the concept of Ihsan and its implementation in community life. The urgency of this study is based on the strategic role of PAI students as future educators who are required to integrate spiritual dimensions and social ethics into their personalities. This research employs a quantitative approach with a descriptive survey method. Data were collected through a Likert scale questionnaire instrument that had been tested for validity and reliability, distributed to a sample of students selected through proportional random sampling. Data analysis was carried out systematically using descriptive statistics to calculate the mean value and categorization percentage across cognitive, affective, and applicative dimensions. The results indicated that the overall level of understanding of Ihsan among PAI students at IAINU Tuban falls into the low category, with a total mean score of 1.909. In detail, the affective dimension recorded the lowest score, indicating a weakness in the internalisation of spiritual consciousness, while the applicative dimension showed a slightly higher score but remained within the low category. It is concluded that there is a significant gap between the idealism of the Ihsan concept and the actual understanding of students in the field. These findings provide important implications for the need to reconstruct character-building strategies and the PAI curriculum, emphasizing the aspect of inner spiritual internalisation over mere formalistic cognitive knowledge transfer to produce graduates with authentic social piety.

This article discusses the role of Christian Religious Education (PAK) in shaping inclusive attitudes of students in the midst of diverse Indonesian society. Using a descriptive qualitative approach, this study examines how PAK can teach the values ​​of love, justice, and respect for differences, and their impact on students' character. The results of the study indicate that PAK not only functions as a transmitter of the doctrine of faith, but also as a means to promote tolerance and interfaith dialogue. Teachers play an important role as facilitators who create a safe and supportive learning environment, and integrate multicultural values ​​into the curriculum. Although PAK faces challenges in the learning approach, collaboration between the church, school, and family can strengthen the impact of religious education. Thus, PAK has great potential in shaping a tolerant generation committed to social justice in a pluralistic society.

The family is the primary place where the faith of children and adolescents is formed, especially in the digital age, which is rife with information and moral dilemmas. Home is more than just a place to live; it is where children learn Christian values ​​through parental example, prayer, discussion, and attention. With the digital generation growing up with rapid access to the internet and social media, it is crucial for parents to ensure that technology becomes a tool for growth, not a threat to faith. This study analyzed literature on Christian religious education in families, children's spiritual development, and challenges in the digital age. The results show that strong emotional connections and active parental involvement in daily faith education can significantly shape children's character and spirituality. The family is the primary foundation in preparing a wise digital generation, firmly rooted in Christ, and able to navigate changing times without losing their faith identity.

This Study analyzes the fulfillment of dowry requirements as mutamawwal property according to KHI Articles 30-38 and assesses the suitability of crypto assets as dowry under the positive law regime of the Marriage Law, including its implications for the protection of wives’ rights and legal certainty in the digital era. The research employs a qualititative method with a normative juridical approach through literature study of primary sources (the Qur’an, hadith, KHI, Law No. 1 of 1974, Bappebti and OJK regulations, an MUI fatwas) and secondary sources comparising journals, theses, and dissertations on crypto dowry and maqasid syariah, analyzed descriptively-analitycally and comparatively bertween Islamic law and positive law. The findings that demonstrate that normatively, crypto assets can be classified as valuable property within the KHI framework provided they meet the following criteria: possessing economic value, having clear specifications regarding type and amount, being transferable through legal mechanisms (such as gifts or wallet transfers), and being mutually agreed upon by boh parties. Consequently, they are valid as dowry with the value determined at the time of the marriage contract to minimize the impact or price volatility. However, it still poses potential value disputes, necessitating the strengthening of administrative guidelines at the KUA (office of Religious Affairs) and the enhancement of digital forensic capacty in Religious Courts. The study recommends further harmonization among the KHI, crypto asset regulations, and religious fatwas through the development of technical guidelines for crypto dowries oriented toward mashlahah and the protection of wives’ rights in the 4.0 era.

This study examines the process of religious habituation among congregants at Masjid Jami’ Al-Barokah Yasda, South Jakarta, through the perspective of Peter L. Berger’s theory of social construction. The mosque implements a series of religious programs conducted consistently on a daily basis, including ta’lim, recitation of Rotibul Haddad, congregational shalat tasbih, Yasin Tahlil Barzanji, silaturahmi, and jaulah. This research aims to understand how these programs are designed, implemented, and interpreted so as to shape the religious patterns of the congregation. This study employs a qualitative descriptive approach, with data collected through in-depth interviews with the head of the Mosque Management Board (DKM) and direct observation of religious activities. The findings indicate that religious habituation in this mosque is formed through an interconnected process of social construction: religious programs are formulated by mosque administrators as an expression of religious values and vision (externalization), subsequently carried out on a regular basis until they are accepted as traditions and a collective identity of the mosque (objectivation), and ultimately internalized by congregants as values that shape religious attitudes and consciousness of piety (internalization) in their daily lives.Overall, these religious activities are oriented toward sustaining Rahmatan lil ‘Alamin da‘wah da‘wah that promotes goodness, inner peace, and social benefit for both congregants and the surrounding community. The findings demonstrate that religious habituation, when managed consistently and adaptively, is capable of fostering a living religious culture, strengthening piety, and generating tangible social impacts within an urban religious context.

This study aims to analyze the implementation of the worship habituation curriculum in the formation of students' religious character at SMP IT Ma'Wattaibin Banjarejo. This study uses a qualitative approach with a case study type. Data was collected through in-depth interviews, observations, and documentation involving principals, teachers, and students. Data analysis is carried out through the stages of data reduction, data presentation, and conclusion drawing with source triangulation techniques and techniques to maintain the validity of the data. The results of the study show that the worship habituation curriculum is implemented in a structured and integrated manner in school culture through congregational prayer activities, daily prayers, recitals of the Qur'an, and habituation of Islamic manners. The implementation of the curriculum contributes significantly to the formation of students' religious character, especially in the aspects of discipline, responsibility, and awareness of worship. In addition, the habit of worship also has a positive impact on the formation of spiritual attitudes, social behavior, and harmonious relationships between students and the school environment. This study concludes that the worship habituation curriculum managed as a school-based curriculum has a strategic role in strengthening the religious character of students in integrated Islamic schools.

This study's objective is to describe the implementation of teaching modules as a Christian Religious Education learning strategy at Palangka Raya Christian High School. Teaching modules are used as learning tools in the Merdeka Curriculum to help teachers design structured, contextual, and student-centered learning. Seventeen students in the tenth grade served as research subjects for this study, which employed a descriptive qualitative method. Data collection was carried out thru observation of the learning process, analysis of learning documents, and evaluation results of student learning. The study's findings show that the implementation of teaching modules is able to support the systematic implementation of learning, increase students' active participation in discussions and group activities, and help achieve fairly good assessment results. Nevertheless, some constraints were found in the implementation of learning, such as time limitations and supporting facilities. Overall, the implementation of the teaching module has positive implications for improving the quality of the Christian Religious Education learning process and outcomes, and has the potential to be developed sustainably to shape students' character based on Christian values.  

Family disputes over inheritance are a common social and legal issue in Indonesian society, often leading to long-term conflicts and even legal battles. This situation is influenced by the complex legal system of inheritance in Indonesia, which is pluralistic and includes Western civil law, Islamic law, and customary law. It is further complicated by social, cultural, economic, and psychological factors among the heirs. This study aims to analyze the causes of family disputes in inheritance distribution and examine the role of law in providing certainty, fairness, and benefits for all parties involved. The research method used is normative legal research with a jurisprudential approach, through the study of relevant legal regulations, legal doctrines, and court decisions. The findings show that inheritance disputes are generally caused by unfair distribution of assets, differing interpretations of law, conflicts between customary law, religious law, and national law, as well as poor communication and lack of transparency within the family. Therefore, resolving inheritance disputes requires not only the enforcement of law in a normative manner, but also non-litigious approaches such as mediation, family consultation, and increased legal awareness to maintain family harmony and legal certainty.  

This study examines the legal provisions regarding interfaith marriage in Indonesia from the perspective of Islamic law and national law. The focus lies on the differences and points of convergence between the two legal systems in assessing the validity of marriages conducted between couples of different religions. This research employs a library research method with a normative-comparative approach, analyzing primary sources such as the Qur’an, Hadith, the Compilation of Islamic Law (KHI), Law Number 1 of 1974 on Marriage, as well as relevant court decisions. The results show that Islamic law explicitly prohibits interfaith marriage, particularly between a Muslim woman and a non-Muslim man, as it contradicts the principles of faith and the objectives of marriage in Islam. Meanwhile, national law through Law Number 1 of 1974 stipulates that a marriage is valid only if conducted according to the laws of each religion and belief, which implicitly rejects the legality of interfaith marriage. In practice, however, some individuals seek legal loopholes through human rights interpretations or by registering their marriages abroad. Therefore, both Islamic and national law share the same goal: to preserve the sanctity of marriage and maintain social harmony based on the divine values upheld by the Indonesian nation.

Unregistered marriage (nikah siri) in Indonesia refers to marriages conducted in accordance with Islamic religious law but not officially recorded by the state. This legal gap creates significant challenges, particularly concerning the legal status of wives, children, and marital property. This study employs a normative juridical research methodology to examine the legal consequences of unregistered marriages on the positions of wives, children, and property, as well as to analyze the forms of legal protection available for children born from such marriages. The findings reveal that wives in unregistered marriages lack legal protection comparable to those in registered marriages, including rights to marital property, alimony, and inheritance. Children born from these unions initially possess legal relationships only with their mothers and maternal families. However, Constitutional Court Decision No. 46/PUU-VIII/2010 established a legal pathway for children to establish civil relationships with their biological fathers through scientific evidence such as DNA testing. Despite this judicial development, practical implementation faces considerable obstacles including evidentiary difficulties, social stigma, and limited access to legal remedies. This research concludes that active state intervention and institutional support remain essential to safeguard children's fundamental rights, including identity, inheritance, and protection from legal and social discrimination.