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Modern retail expansion in Situbondo Regency has intensified competitive interaction with traditional markets, making it important to map differences in market structure, firm conduct, and performance outcomes. This study compares (i) market structure using concentration indicators (CR4 and the Herfindahl–Hirschman Index/HHI), (ii) competitive conduct (pricing practices, promotional intensity, service attributes, and relationship patterns), and (iii) performance proxies (sales turnover and selected price efficiency measures) within the SCP framework. The analysis applies a descriptive quantitative approach supported by targeted primary observations and questionnaire-based information, and complemented by official statistics and regulatory documents. Traditional-market samples include Panji, Besuki, and Panarukan markets, while modern-retail samples include local outlets of Indomaret, Alfamart, and Basmalah. Results indicate that traditional markets are relatively unconcentrated (CR4 = 38.0%; HHI = 744), consistent with a competitive structure dominated by many small vendors. Modern retail is more concentrated (CR4 = 77.0%; HHI = 1,644), suggesting moderate concentration and a tendency toward local oligopoly. Average monthly turnover per unit is higher for modern retail (IDR 36.36 million) than for traditional vendors (IDR 15.63 million). Price efficiency varies across commodities: some items show near parity, while several fresh commodities remain cheaper in traditional markets. Policy implications point to balanced local governance: zoning and permitting for modern stores, continuous revitalization of traditional markets, and strengthened MSME partnership schemes to ensure healthy and inclusive competition.

Traditional association rule analysis is effective at uncovering co-purchase patterns but fails to provide a global structural view of the market, which often results in fragmented and isolated insights. This study proposes a hybrid framework that integrates the Apriori algorithm with a Minimum Spanning Tree (MST) in order to validate and contextualize association rules within a single structural backbone. Transaction data from a retail store are transformed into a weighted, undirected product graph using an inverse-support function, and an MST is then extracted to represent the market backbone, while frequent itemsets and strong rules are obtained using Apriori. Experimental results on 236 multi-item transactions show that the MST backbone comprises 10 products and 9 fundamental links, with 66.67% of these links being confirmed by strong association rules, indicating a substantial coherence between statistical and structural evidence. The proposed model identifies 41 Apriori patterns that can be embedded in the MST and ranks them using a new metric, Structural Distance, which enables the categorization of Core Patterns, Bridge Patterns, and Complex Patterns according to their structural tightness. This hybrid perspective distinguishes dense, strategically meaningful bundles from anomalous but frequent combinations that are structurally peripheral, thereby offering a more holistic and actionable alternative to conventional Market Basket Analysis. The validated framework can support various applications, including store layout optimization, cross-selling strategies, and the design of path-based recommender systems, and it opens avenues for future extensions based on dynamic graphs and Graph Neural Networks.

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 research aims to enhance the imperceptibility of secret messages in video steganography to prevent detection by third parties. Unlike cryptography, which focuses on securing the message content, this method seeks to conceal the very existence of the message by maintaining a visual quality nearly identical to the original video. The proposed approach utilizes an adaptive multi-bit scheme based on the Least Significant Bit (LSB) technique, which intelligently analyzes the local characteristics of each frame, including brightness, texture, and motion. This strategy allows for higher data insertion in areas with high visual tolerance while limiting bits in sensitive areas to prevent distortion. Evaluation results using PSNR and SSIM metrics indicate that while increasing message capacity (from 1-bit to 3-bit) reduces the PSNR from 51.80 dB to 39.44 dB, the method remains highly effective in preserving visual integrity. Overall, this technique proves to be more secure and superior to traditional LSB in balancing storage capacity with high-quality video output.

This article examines in depth the concept of protecting human dignity through the regulation of gaze and physical contact among mahram according to the Shafi‘i School of Islamic law. From an Islamic perspective, the preservation of dignity (ḥifẓ al-‘irḍ) occupies a highly fundamental position as part of the objectives of Islamic law, particularly in regulating social relations and family interactions. Although mahram relationships legally allow closer interaction, Islam continues to establish ethical boundaries to safeguard purity and moral values. This study is a normative legal research employing conceptual and normative-fiqh approaches, relying on primary sources such as the Qur’an, the Prophetic traditions (hadith), and classical as well as contemporary Shafi‘i jurisprudential literature. The findings indicate that the Shafi‘i School does not regard mahram relations as a sphere of absolute and unrestricted freedom, but instead provides clear regulations concerning gaze and physical contact. Visual interaction is permitted in a limited manner, restricted to certain parts of the body and subject to the condition that it does not provoke desire or potential moral temptation (fitnah). Meanwhile, physical contact is regulated more strictly and, in principle, is only permitted in situations of legitimate shar‘i necessity, such as medical treatment or emergency circumstances. Therefore, the regulation of gaze and physical contact among mahram in the Shafi‘i School functions as an instrument for protecting human dignity, preserving the sanctity of family relationships, and preventing behavioral deviations from an early stage.

This community service program aims to improve public literacy and awareness of the Islamic capital market through socialization and educational activities in Telaga Jernih Village, Secanggang District. Islamic financial literacy in rural areas remains relatively low due to limited access to information and education, leading people to prefer traditional investments such as livestock and plantations. The activity was carried out by the Community Service Program (KKN) team in collaboration with the Indonesia Stock Exchange (IDX) as the main speaker and the village government as a supporting partner. The methods used included observation, counseling, interactive discussions, and simple simulations of Islamic investment practices. The results revealed high enthusiasm among participants, reflected in their active engagement and significant improvement in understanding the concepts, principles, and products of Islamic investment. The community began to realize that Islamic capital market investments are not only halal and safe but also offer long-term economic benefits. This activity positively influenced the community’s mindset to view Islamic financial investment as a complementary form of traditional investment. The program also opened opportunities for forming a village-based Islamic investor community and establishing a financial literacy center as a follow-up initiative. Therefore, this program plays a vital role in strengthening Islamic financial inclusion in rural areas and serves as an initial step toward creating a financially literate, independent, and economically productive society.

This research explores the significant role of cultural institutions in overseeing and enforcing laws based on local wisdom in Indonesia, a nation characterized by its rich cultural diversity. The purpose of this study is to analyze how cultural institutions, particularly customary law bodies, can help integrate local traditions and values into the formal legal system, ensuring that laws are more reflective of and responsive to the diverse communities across the country. The study employs a normative approach with a prescriptive method to examine the challenges and opportunities of incorporating local wisdom into national law, particularly in the realm of legal oversight and dispute resolution. The research reveals that, despite constitutional recognition of customary law, its practical implementation within the national legal framework remains hindered by conflicts between customary norms and formal legal structures. Key findings suggest that strengthening the role of cultural institutions in legal processes can enhance both the legitimacy and effectiveness of the legal system, promoting social harmony and fostering justice that resonates with the local context. Ultimately, the study concludes that empowering cultural institutions is vital for creating a legal environment that respects and integrates local wisdom, which will contribute to a more inclusive, fair, and sustainable legal system in Indonesia.

Reboan Agung at the Ahlus Shafa Wal Wafa Islamic Boarding School is a recitation tradition that is carried out regularly every Wednesday and Thursday evenings. This activity began in 2002 from a simple recitation led by KH. Mohammad Nizam As-Shofa, who at that time was only followed by a few people, especially his family members. Over time, this study developed into a large spiritual community and served as an important place to instill the values of Sufism and Islamic spirituality to the students and their congregation. This research aims to analyze the role of Majlis Reboan Agung in supporting the spirituality of the congregation within the Ahlus Shafa Wal Wafa Islamic Boarding School Foundation. The research method used is qualitative with a case study approach. The research results show that Majlis Reboan Agung has a very important role in supporting the spirituality of the congregation. Many congregants felt calm, motivated, and experienced positive changes such as increased patience, sincerity, surrender, enthusiasm, and determination in facing life's trials. They apply these values in their daily lives, which have an impact on ego control, self-understanding, and better relationships with other people. These findings show that Reboan Agung functions as an effective means for cultivating spirituality, not only increasing religious knowledge, but also forming character, strengthening ukhuwah, and growing the congregation's commitment to consistently practicing Islamic teachings.

This study discusses the practice and meaning of Sholawat Amrik as a living tradition that develops in the Ahlus Shafa wal Wafa Islamic Boarding School, Sidoarjo, East Java. Sholawat Amrik is not only practiced in a series of formal ritual worship, but also is present continuously in the daily lives of students and worshippers, such as before meals, after prayers, in routine recitations, and various other collective spiritual activities. This shows that prayer is understood not just as a verbal reading, but as a religious practice that is alive and integrated with the daily pattern of Islamic boarding schools. This study aims to analyze the role of Sholawat Amrik in the process of internalizing religious values, strengthening spirituality, forming religious habits, and strengthening social relations in the pesantren community. The research approach used is qualitative with phenomenological methods, through participatory observation, in-depth interviews, and documentation studies. Data analysis was carried out by linking the findings to Glock and Stark's theory of religiosity, Charles Duhigg's theory of habit formation, and the concept of tazkiyatun nafs in the Sufism tradition of Imam al-Ghazali. The results of the study show that Sholawat Amrik has theological-spiritual, psychological, and social dimensions that contribute to purification of the soul, inner peace, and community solidarity. This practice forms a sustainable religious habit through a cue–routine–reward pattern, so that it becomes an integral part of the lifestyle of students and can be understood as a sufistic heritage that remains relevant in the modern era.

This study aims to analyze the role and optimization strategies of Pecalang Segara in monitoring fishing activities that contribute to coral reef ecosystem degradation in the Traditional Village of Pemuteran, North Bali. Pecalang Segara is a customary security institution that holds social legitimacy and customary authority in maintaining order within coastal areas. This research applies an empirical legal approach using a qualitative descriptive method. Data were collected through field observations, interviews with customary leaders and coastal communities, and a literature review of environmental laws and related regulations. The findings indicate that Pecalang Segara plays a strategic role in supervising fishing activities based on local wisdom, particularly in preventing destructive fishing practices that damage coral reefs. However, the effectiveness of this role remains limited due to insufficient technical capacity, low environmental legal awareness, and weak integration between customary law and formal legal systems. The study highlights the importance of strengthening Pecalang Segara through environmental education, regulatory-based monitoring training, and institutional coordination with local government authorities. The integration of customary law and national environmental law is expected to establish a sustainable community-based marine monitoring model capable of effectively protecting coral reef ecosystems and supporting environmental governance in coastal areas.

This study examines the transformation of Islamic da'wah institutions in Indonesia through social entrepreneurship innovation, focusing on the Darunnajah Islamic Boarding School in Jakarta. The aim is to understand how the Islamic boarding school adapts to socio-economic changes without abandoning its da'wah values. This study uses a library research methodology, referring to Kurt Lewin's (1947) theory of change, which consists of three stages: Unfreezing, Changing, and Refreezing. The findings indicate that during the Unfreezing phase, Darunnajah raises students' awareness of the need to develop traditional da'wah models. During the Changing phase, the Islamic boarding school implements social entrepreneurship innovations through various structures, such as cooperatives, Hajj travel agencies, and agribusiness. Finally, during the Refreezing phase, the values ​​of independence and professionalism are institutionalized within the boarding school's culture. Key factors contributing to its success are visionary leadership, a culture of student autonomy, and alumni support; obstacles encountered include internal resistance and a lack of resources. Overall, Darunnajah has succeeded in becoming an adaptive and productive model of modern da'wah that remains rooted in Islamic values.

This article examines the concept of science from Western and Islamic perspectives, emphasizing the understanding, objects of study, goals, and uses of science in human life. This study is motivated by the differences in scientific paradigms between the modern Western tradition, which developed on the basis of rationality, empiricism, and the secularization of science, and the Islamic scientific tradition, which views science as an integral part of revelation, reason, and empirical reality. This research uses a qualitative method based on literature review with a descriptive-analytical and comparative approach to various classical and contemporary literary sources. The results of the study indicate that Western science tends to be anthropocentric, placing humans at the center of reality, and is oriented toward mastery of nature and the achievement of material progress. In contrast, science from an Islamic perspective is theocentric, placing God at the center of knowledge, and is directed toward achieving human well-being and a balance between this world and the afterlife. Despite these fundamental differences, both perspectives share similarities in the use of reason and empirical observation as primary instruments in the scientific process. This study is expected to provide a conceptual contribution to the development of the philosophy of science and efforts to integrate science in the contemporary era.

This study traces the historical and intellectual processes that enabled Plato's ideas to enter the tradition of Islamic philosophy and subsequently influence Islamic boarding school education in Indonesia. Starting from the increasing openness of Islamic boarding schools to classical humanities, this study aims to understand how Plato's ideas were transferred from the context of Ancient Greece, reinterpreted by Muslim philosophers, and integrated into traditional learning practices. Using a library-based qualitative approach with hermeneutic, historical-intellectual, and thematic methods, this study analyzes the transmission pathways that include the Abbasid translation movement, the interpretive contributions of figures such as Al-Kindi, Al-Farabi, and Ibn Sina, and the absorption of concepts through literature on ethics, logic, and adab. The findings show that Islamic boarding schools did not inherit Plato's ideas directly, but rather through the Islamic philosophical tradition that reshaped Platonic elements to fit the Islamic intellectual framework. Concepts related to spiritual education, character building, and ethical rationality are in line with the orientation of tazkiyah al-nafs, which is the foundation of Islamic boarding school pedagogy. This study confirms that the relationship between Plato's ideas and Islamic education emerged through a long creative process, not merely a transfer of texts. Practically, these findings highlight opportunities to develop a more reflective, critical, and virtue-centered pesantren curriculum, while encouraging further ethnographic research to explore how the classical philosophical heritage is reinterpreted in contemporary santri learning practices.

This study examines the ideas of Ziauddin Sardar and Azyumardi Azra in three major areas: Islamic education, digital religious authority, and religious moderation. Using a library research approach, this article analyzes how Sardar’s Postnormal Times (PNT) framework explains global complexity, chaos, and contradictions that shape the future of Islamic thought and education. Meanwhile, Azra’s concept of Islam Nusantara and wasathiyah provides a historical and cultural foundation for constructing moderate Islamic identity in Indonesia. Findings indicate that Sardar emphasizes adaptive education oriented toward future literacy, while Azra highlights the integration of tradition, modernity, and local culture. In the context of digital authority, Sardar views the transformation as a structural effect of postnormal conditions driven by algorithmic systems, while Azra stresses the need to strengthen scholarly legitimacy based on sanad, institutions, and ethical guidance. Both perspectives converge on the importance of moderation. Sardar presents moderation as a strategy to manage global complexity, whereas Azra positions wasathiyah as the inherent identity of Islam in the archipelago. This study concludes that synthesizing both frameworks can strengthen Islamic education, stabilize digital religious authority, and reinforce Indonesia’s moderate Islamic identity in responding to contemporary challenges.

This study examines the intellectual footprint of Nusantara scholars in the tradition of Qur'anic interpretation from classical to contemporary times. This study is motivated by the importance of understanding the role and contribution of Nusantara scholars in building a distinctive and contextual style of interpretation with local culture. The purpose of this study is to trace the development of methods, styles, and approaches to interpretation used by scholars from time to time. The method used is qualitative with a literature study approach through analysis of exegetical works such as Tarjuman al-Mustafid by Abdur Rauf as-Singkili, Tafsir Al-Munir by Nawawi al-Bantani, Tafsir Al-Furqon by Al-Hasan, Tafsir Al-Qur'an Karim by Prof. Dr. H. Mahmud Yunus, Tafsir Al-Azhar by Hamka, to Tafsir al-Mishbah by M. Quraish Shihab. The research results show that during the classical period, interpretation focused on spirituality and spirituality, while in the modern and contemporary eras, interpretations have developed that emphasize the maqasid al-shari'ah (purpose of law). They focus not only on literal meaning but also on universal wisdom and objectives. This development reflects the continuity between the global Islamic scholarly tradition and the local socio-cultural realities of the Indonesian archipelago. Interpretations of the Quran by Indonesian scholars not only enrich the global Islamic heritage but also demonstrate that Islam is capable of dialogue with cultural and contemporary contexts without losing its universal values.

This research analyzes the application of J. Oswald Sanders' servant leadership concept to tongkonan (traditional house) leadership in Toraja society. The background of this study is the presence of authoritarian leadership tendencies among to parenge (tongkonan leaders) who prioritize personal power over community service and empowerment. This research employs a qualitative approach through literature review, analyzing academic articles, research journals, and theological sources to understand the relevance and applicability of Sanders' principles within the Toraja cultural context. The findings reveal that Sanders' servant leadership, which is grounded in spiritual discipline and community empowerment, represents a viable alternative for reconstructing tongkonan leadership from an authoritarian model to a collegial model. However, implementing this model faces structural challenges due to the transformation of tongkonan's functions and the intrusion of formal government systems. In conclusion, Sanders' principles can be applied to tongkonan leadership through institutional reconstruction that combines traditional Toraja values with transparent and accountable leadership practices, thereby creating leadership that is simultaneously serving and empowering the community.

This study aims to analyze the operational and marketing strategies of UMKM Bolu Kambu Daeng Rosi in enhancing the competitiveness of traditional food products in Barru Regency, South Sulawesi. The research uses a descriptive qualitative approach with a case study method, through guided observation, semi-structured interviews, and documentation. The findings show that the enterprise's strengths lie in its culturallybased product differentiation and strong customer loyalty. However, the business still faces challenges in managerial aspects, digital promotion, and operational recording. SWOT analysis highlights the importance of strengthening production systems and applying simple marketing strategies to expand market reach. In addition, a daily profit and loss estimation shows a relatively high profit margin, though not yet supported by a documented financial system. The main recommendation is the need for gradual managerial transformation through simple financial record-keeping, basic visual promotion, and technology adaptation aligned with the owner's capacity. This research is expected to contribute to the development of local culinary-based MSMEs rooted in cultural heritage.

This study aims to analyze the influence of coastal cultural tradition-based learning media in the implementation of the Pancasila Student Profile Strengthening Project (P5) on students' learning interest at MTsN 3 Tuban. The background of this research is the lack of integration of coastal local wisdom in learning while the characteristics of madrasah students require a contextual approach that connects material with the surrounding environment. The study uses a quantitative approach with a pretest -experimental design involving 36 eighth-grade students as samples. The research instrument is a learning interest questionnaire with a Likert scale covering aspects of attention, interest, involvement, and continuous desire. Data were analyzed using descriptive statistics and normalized gain test. The results showed a significant increase in students' learning interest with an average score increasing from 68.75 in the pre-test to 82.94 in the post-test with an N-Gain value of 0.45 in the medium category. These findings identify that coastal cultural tradition-based learning media have a positive impact on increasing students' learning interest through contextual and meaningful learning.

This study aims to develop a Christian Religious Education learning model based on Tongkonan values to strengthen the spiritual identity of Toraja youth amid identity crisis caused by globalization. Using qualitative method with literature study, this research analyzes the integration of Tongkonan philosophical values such as karapasan, kasiuluran, and kasianggaran with theological principles of Christian Religious Education through contextual learning approach and narrative theology. The results show that Tongkonan values have strong resonance with Christian teachings and can be integrated into a learning model comprising five components: theological-cultural foundation, contextual curriculum design, experience-based learning strategies, the role of three educational centers, and authentic evaluation. Implementation of this model has significant implications for strengthening spiritual identity through formation of solid self-identity, authentic moral value internalization, and development of spiritual resilience. This Tongkonan values-based Christian Religious Education learning model bridges the dichotomy between modernity and tradition, making Christian Religious Education more relevant and meaningful for Toraja students by equipping them with a holistic identity as Toraja people who are also followers of Christ.  

This study presents a comparative analysis of the practice of talaqqi in the science of qira’at in Indonesia and Syria, two significant regions in the transmission of sanad-based Qur’anic recitation. Based on the premise that talaqqi is the primary method for preserving the authenticity of the Qur’an—yet its standards, patterns, and scholarly framework have developed differently across regions this research aims to identify the similarities and differences in requirements, implementation methods, stages, and reference texts used in talaqqi qira’at in both countries. The study employs a descriptive qualitative approach with a multi-site design: in Indonesia at Pondok Pesantren Al-Munawwir Krapyak, Yanbu’ul Qur’an Kudus, Bustanu ‘Usysyaqil Qur’an Demak, and Al-Hikmah Semarang; and in Syria at Muhyiddin Ibn ‘Arabi Mosque, Mujamma’ Sheikh Ahmad Kuftaro, Maghribiyah Mosque, and the Qira’at Department of Bilad Syam University, Al-Fath al-Islamy branch. Data were obtained through in-depth interviews, observation, and document analysis, and then analyzed descriptively and analytically. The findings reveal that both countries require memorization of the Qur’an (30 juz), conduct talaqqi through face-to-face musyafahah, follow the sequential stages of ifrād jam‘ (including mufradat, jama‘ shughra, and jama‘ kubra), and refer to the Syāthibiyyah poem as a foundational text. However, Indonesia tends to focus on qira’at sab‘ah within the pesantren system, with simpler entry requirements and reliance on the practical manual Faidhul Barokat. In contrast, Syria emphasizes qira’at ‘asyrah with stricter selection standards, implementation in mosques and universities, recitations accompanied by evidence from Syāthibiyyah and ad-Durrah, and extensive support from various commentaries and jam‘ al-qirā’āt muṣḥafs. These findings reinforce the role of Indonesian pesantren in the global qira’at tradition and provide a basis for evaluating and developing a more integrative talaqqi qira’at curriculum that balances theoretical understanding and practical mastery.