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Corruption remains a systemic challenge in Indonesia, particularly in the administration of government grant funding, undermining public trust, institutional integrity, and sustainable development. Despite the establishment of the Corruption Eradication Commission (Komisi Pemberantasan Korupsi, KPK) and other specialized bodies, law enforcement continues to face institutional, political, and cultural barriers. This study explores how Islamic criminal law can strengthen anti-corruption strategies by integrating empirical legal practices with normative religious principles. Using a normative-empirical socio-legal approach, the research combines case studies of KPK’s enforcement processes with doctrinal analysis of fiqh jināyah. Data were collected through legal document analysis, policy reviews, and qualitative evaluations of institutional reports and court rulings. Findings indicate that Islamic legal concepts such as khiyānah (breach of trust), ghulūl (misappropriation of public assets), amānah (trustworthiness), ʿadl (justice), and maṣlaḥah (public interest) provide a strong ethical foundation that complements positive law enforcement. While KPK has demonstrated effectiveness in investigation, prosecution, and prevention, its performance is constrained by political pressure, regulatory gaps, and limited resources. The study concludes that embedding Islamic ethical principles into governance, legal education, and public administration can enhance institutional accountability, reinforce preventive measures, and cultivate a culture of integrity. This normative convergence advances socio-legal pluralism and offers practical insights for value-based anti-corruption policy in Indonesia.

This study aims to examine the implementation of restorative justice within Bungo Regency's criminal judicial system from the perspective of Islamic law. Although restorative justice has been formally adopted in Indonesia through various regulations, its application at the regional level remains an important issue that requires careful attention. The study employs a juridical-empirical research design with a qualitative approach. Data was gathered through observations, in-depth interviews with law enforcement, religious leaders, victims, and offenders, and document analysis. The analysis integrates perspectives from both positive law and Islamic law, particularly focusing on the principles of qiṣāṣ–diyāt, ṣulḥ, ‘afw, ta‘zīr, and maqāṣid al-sharī‘ah. The findings indicate that restorative justice is used in certain criminal cases during the investigative phase in Bungo Regency. However, its effectiveness is limited by factors such as varying levels of readiness among victims and offenders, insufficient technical regulations, community resistance, and inconsistent understanding among law enforcement. From an Islamic law perspective, restorative justice aligns well with Islamic justice principles, particularly those emphasizing public welfare, forgiveness, and restoration. The study concludes that restorative justice is a contemporary manifestation of principles deeply rooted in Islamic legal tradition and not a contradiction of Islamic law. To improve its application, enhancing law enforcement competence, engaging religious and community leaders, and integrating Islamic legal principles into criminal justice policies are essential.

Particularly in emerging nations, corporate environmental criminality poses a serious threat to environmental justice, sustainable development, and legal responsibility. With a focus on corporate crime theory and green criminology, this study critically analyzes corporate environmental crime using an integrative framework that blends modern criminological viewpoints with Islamic criminal law (fiqh al-jināyah). This study examines how Islamic legal concepts, particularly the doctrine of maqāṣid al-sharī‘ah, can enhance current models of corporate criminal responsibility and environmental governance using a normative-analytical and conceptual approach. The results show that structural incentives, lax enforcement, and profit-driven rationalization tactics make traditional regulatory and penal measures ineffective at discouraging corporate environmental malfeasance. Islamic criminal law provides a revolutionary framework that places environmental conservation as both a legal requirement and a moral necessity because of its strong ethical orientation and comprehensive view of justice. With a focus on ecological balance (ḥifẓ al-bi’ah), property (ḥifẓ al-māl), and life preservation (ḥifẓ al-nafs), this study offers a value-based corporate accountability approach that goes beyond deterrence-oriented punishment and prioritizes prevention, restoration, and social responsibility. By broadening the doctrinal scope of Islamic criminal law to acknowledge corporate criminal culpability, this integrative approach makes a theoretical contribution. Practically, it informs regulatory enforcement and environmental policy change. The study presents an interdisciplinary paradigm that unites criminological analysis and religious legal reasoning, providing a strong basis for creating environmental governance systems that are just, moral, and sustainable, especially in developing nations and jurisdictions with a majority of Muslims.

One of the most contentious topics in modern Islamic family law is polygamous marriage, especially in plural legal systems like Indonesia where national laws and human rights concepts collide with religious standards. With an emphasis on the pursuit of substantive justice within both Islamic and national legal paradigms, this study uses a socio-legal framework to analyze Indonesia's reform of polygamous marriage law. In order to evaluate the efficacy of current legal regulations, such as Law No. 1 of 1974 as amended by Law No. 16 of 2019 and the Compilation of Islamic Law, this study combines the principles of maqāṣid al-sharīʿah with socio-legal theory, drawing on normative-theological analysis and qualitative doctrinal research. The results show that normative legal ideals and actual socio-legal reality continue to diverge. The ability of statutory rules to provide women and children with meaningful protection is limited because, although they set stringent procedural requirements to prevent polygamy, their execution frequently remains formalistic and institutionally constricted. Furthermore, the achievement of justice as envisioned in Islamic ethical principles is undermined by the persistence of dominant patriarchal legal cultures in influencing judicial procedures and public attitudes. In order to reframe polygamy as a conditional socio-ethical institution rather than an inalienable legal privilege, this paper suggests a reform-oriented legal framework. The study promotes a contextualized view of Islamic law that is consistent with both international human rights norms and constitutional ideals by placing a strong emphasis on substantive justice, gender fairness, and public benefit. The results provide policy-relevant insights for creating a more just and socially responsive family law system in Indonesia and add to the ongoing discussions on Islamic legal reform.

Ovarian cancer patients undergoing chemotherapy often experience stress due to the side effects of therapy and emotional distress. Religiosity provides a source of inner peace and acceptance of the disease, while coping strategies play a role in how patients deal with the stress they experience. Aims: to determine the relationship between religiosity and coping strategies with stress levels among ovarian cancer patients undergoing chemotherapy. Method: The study employed a descriptive correlational design with a cross-sectional approach. The population included all ovarian cancer patients undergoing chemotherapy totaling 47 patients. The sampling technique used was Total Sampling. Bivariate analysis was performed using the Spearman Rank Correlation test. This research was conducted in the Darussalam and Ma’wa Buildings of Sultan Agung Islamic Hospital Semarang. Result: Based on the Spearman Rank Correlation test on religiosity, the value of r = -0.857 with p-value = 0.000 (p < 0,05) was obtained. This shows a very strong and significant relationshsip between religiosity and stress levels in ovarian cancer patients undergoing chemotherapy. Coping strategies obtained a value of r = -0.810 with p-value = 0.000 (p < 0.05), indicating a very strong and significant relationship between coping strategies and stress levels in ovarian cancer patients undergoing chemotherapy. Conclusion: There is a significant relationship between religiosity and coping strategies with stress levels among ovarian cancer patients undergoing chemotherapy.

The mental health crisis in Indonesia is increasingly alarming, exacerbated by the COVID-19 pandemic, social stigma, and unequal access to professional services. A clinical approach alone is not enough to address this complex problem. This study offers a novelty in the form of an integrative approach: revitalizing the role of families and communities based on Islamic values (rahmah, ta'awun, shabr, syura, tarbiyah ruhiyah) combined with the use of digital social communities as a medium for education, discussion, and support systems. The research method used is a literature study with a descriptive qualitative approach, reviewing national and international literature, social support theory (Cohen & Wills, 1985), religious coping (Koenig, 2012), and Bronfenbrenner's ecological theory (1979). The results of the study show that families play a strategic role in the prevention, assistance, and referral of mental health cases, while digital communities are effective as spaces for education and emotional validation, with scalability and anonymity as their main strengths. Concrete strategies offered include family education, stigma-free campaigns on social media, spiritual care hotlines, and cross-sector collaboration. This approach is in line with the collectivist culture of Indonesian Muslim society and is more adaptive in the digital era. This research is expected to serve as a conceptual foundation for practical programs, public policy, and further research to create a more caring, stigma-free, and resilient society in the face of mental health crises.

Students’ learning motivation is a crucial factor in determining the success of the learning process in schools and is influenced by various external factors, including teacher competence and learning facilities. Teachers with adequate competence are able to manage learning activities effectively, while sufficient learning facilities create a conducive environment that supports student engagement and enthusiasm for learning. This study aims to analyze the effect of teacher competence and learning facilities on students’ learning motivation at SMA Islam Al-Munir Bekasi City. This research employed a quantitative method with an associative approach. The research population consisted of all eleventh and twelfth-grade students of SMA Islam Al-Munir Bekasi in the 2024/2025 academic year, totaling 55 students. A saturated sampling technique was applied, in which the entire population was used as the research sample. Data were collected through questionnaires distributed to respondents and supported by interviews, observations, and documentation. The collected data were analyzed using multiple linear regression analysis with the assistance of SPSS software. The results indicate that teacher competence has a positive and significant effect on students’ learning motivation, meaning that higher levels of teacher competence in pedagogical, professional, personal, and social aspects lead to increased student motivation. In addition, learning facilities also have a positive and significant effect on students’ learning motivation, showing that adequate learning infrastructure and facilities are able to enhance students’ interest and enthusiasm for learning. Simultaneously, teacher competence and learning facilities have a significant effect on students’ learning motivation at SMA Islam Al-Munir Bekasi City. The implications of this study emphasize the importance of continuous efforts by schools to improve teacher competence and to provide and maintain adequate learning facilities in order to create a more effective learning process and to strengthen students’ learning motivation.

The ability to read the Qur’an is a fundamental competence in Islamic education. However, many children still face difficulties in reading the Qur’an accurately and fluently in accordance with tajwid rules. This community service program (Pengabdian kepada Masyarakat/PKM) aimed to improve Qur’anic reading skills of students at Asy-Syakirin Qur’anic Learning Center (TPQ) in Nibung Village, Kapuas Hulu Regency, West Kalimantan. The program employed a Participatory Action Research (PAR) approach, actively involving teachers and students in all stages of the activities. The implementation consisted of planning, action, observation, and reflection stages. During the planning phase, students’ initial reading abilities were identified and grouped into basic (iqra’) and advanced (tahsin) levels, appropriate learning methods were selected, and supporting learning media were prepared. The action phase involved individual and small-group mentoring, guided Qur’an reading with direct correction of pronunciation (makharij al-huruf) and tajwid, application of memorization and dictation (imla’) techniques, and varied teaching approaches through instructor rotation. Evaluation was conducted through pre-tests and post-tests, direct observation of students’ reading performance, and assessment of participation and attendance. The results indicate a significant improvement in students’ Qur’anic reading skills, particularly in fluency, accuracy of pronunciation, and basic understanding of tajwid. This program is expected to serve as a sustainable model for improving Qur’anic literacy in Qur’anic learning institutions.

Evaluation of Islamic Religious Education (PAI) learning plays a strategic role in assessing the achievement of educational goals while supporting the character development of students. The evaluation process not only considers cognitive aspects but also includes affective and psychomotor aspects, such as the appreciation of religious values, noble morals, and the ability to perform religious services. This study aims to describe the relationship between the scope of PAI evaluation and the process of character development of students. The method used is a descriptive qualitative approach, with the research location at SDN Ngebel, Kasihan, Bantul. The research subjects included PAI teachers, students in grades I, V, and VI, and several parents. Data were collected through interviews with teachers, students, and guardians, observations of learning activities and religious practices, and documentation, including records of grades and religious activity agendas. Using the Miles and Huberman interactive model, data analysis included the stages of presentation, reduction, and drawing conclusions. Triangulation methods and sources ensured the validity of the data. The results showed that the implementation of a comprehensive PAI evaluation, which included academic assessment, religious practices, and moral behavior, had a significant impact on the development of student character. This is especially true in terms of religiosity, discipline, and responsibility. Therefore, the broader and more integrated the scope of Islamic Religious Education (PAI) evaluation, the greater its contribution to the overall character formation of students.

This study aims to describe the implementation of worship training through fieldwork practice (PKL) activities carried out at the Sibau Hulu Mosque. The focus of the activities includes reading the Qur'an and performing congregational prayers as an effort to strengthen religious values ​​and foster spiritual discipline within the community. The method used in this study is a descriptive qualitative approach with observation, participation, and documentation techniques during the Qur'an reading and congregational prayers activities, which provide a positive contribution in increasing worship awareness, forming better worship habits, and strengthening social interactions among mosque congregations. In addition, this activity also encourages active participation, cooperation, and internalization of Islamic values ​​in daily life. Thus, religious-based PKL activities have an important role in supporting worship training and spiritual character formation within the Sibau Hulu Mosque community, which in turn can strengthen Islamic brotherhood at the local level. This activity is also expected to serve as a model for other mosques in improving worship development and spiritual character of the congregation.

Academic stress is a psychological pressure commonly experienced by final-year university students, particularly during the process of completing their undergraduate thesis. High academic demands, limited time, pressure to graduate on schedule, and various obstacles encountered during research may intensify students’ emotional burden. When left unmanaged, academic stress can escalate into more serious psychological problems, including suicidal ideation. This study aims to analyze the relationship between academic stress levels and suicidal ideation among final-year students at Universitas Islam Sultan Agung Semarang. This research employed a quantitative design with a cross-sectional approach. A total of 180 respondents were selected using a simple random sampling technique. The research instruments consisted of the Perceived Academic Stress (PAS) scale to measure academic stress levels and the Adult Suicidal Ideation Questionnaire (ASIQ) to assess suicidal ideation. Data analysis was conducted using the Spearman Rank correlation test. The results showed that the majority of students experienced high (49.4%) and very high (47.8%) levels of academic stress. Meanwhile, suicidal ideation was most commonly found in the mild category (42.8%), followed by the no-risk category (28.9%). The statistical test indicated a significance value of p = 0.021 with a correlation coefficient of r = 0.172, demonstrating a positive and significant relationship between academic stress and suicidal ideation. These findings indicate that higher levels of academic stress are associated with an increased likelihood of suicidal thoughts among final-year students. The study highlights the importance of mental health support, academic guidance, and accessible counseling services to mitigate psychological distress and reduce the risk of suicidal ideation during the thesis completion period.

The family is the smallest unit in society, within which rights and obligations exist as in social life in general. In fulfilling individual needs and interests, conflicts often arise, including disputes over inheritance distribution. Inheritance refers to the property left behind by a deceased person, which must be distributed to entitled heirs in accordance with Islamic law or customary law applicable within the community. Problems frequently emerge regarding the position of substitute heirs, particularly nephews, within the Islamic inheritance system. This study entitled “Various Aspects of Family Law in Indonesia: The Problematics of the Position of Nephews as Substitute Heirs in Islamic Law” aims to examine the status of substitute heirs in inheritance distribution and to identify the conditions under which substitute heirs are recognized in Islamic law. The research employs a normative method with a library-based approach, analyzing classical fiqh literature and scholarly opinions. The data consist of primary and secondary sources collected through document study. The findings indicate that a substitute heir is recognized when the primary heir dies after the testator but before the inheritance has been distributed, allowing the substitute heir to receive the share in accordance with Islamic legal provisions.

This study aims to describe the implementation of the Al-Miftah method in improving the mastery of reading traditional Islamic texts at Al-Mashhad Senior High School in Cijurai, Sukabumi. This study uses a qualitative approach with a descriptive research type. Data collection techniques were carried out through observation, in-depth interviews, and documentation of Al-Miftah teachers, students, and related parties. The results of the study indicate that the Al-Miftah method is implemented through the stages of introducing the basic rules of nahwu-sharaf, practicing reading traditional Islamic texts in stages, and strengthening understanding through repetition and direct practice. The implementation of this method has been proven to help students understand the structure of Arabic and improve their ability to read traditional Islamic texts, although several obstacles were still encountered, such as differences in students' Arabic language backgrounds, limited learning time, minimal independent practice, and limited mastery of the method by teachers. Efforts made to overcome these obstacles include learning grouping, time optimization, out-of-class practice assistance, and improving teacher competency through continuous training and evaluation. Thus, the Al-Miftah method has a positive contribution in increasing mastery of reading traditional books at Al-Mashhad Cijurai Sukabumi High School if supported by appropriate and continuous learning strategies

This research analyzes the concept of Īmān (faith) according to Abū al-Mu'īn al-Nasafī (1027-1114 CE) in his work Al-Tamhīd fī Uṣūl al-Dīn. The study stems from the intellectual unrest and Fitnah that affected the Māturīdiyyah school in Mawarannahr, prompting al-Nasafī to become a key defender of the faith. The study utilizes library research with a descriptive-analytical and qualitative approach, analyzing both primary data from al-Nasafī’s work and secondary theological literature. The findings reveal al-Nasafī's views on Īmān: First, faith is a conviction of truth (Yaqīn) established in the heart towards God. Second, verbal affirmation and actions are symbolic and necessary for Islamic law but do not represent the essence of faith, which lies in the heart. Third, he rejects equating faith with deeds ('Amal), asserting that deeds and conviction are distinct, with conviction being stable and permanent, unlike actions. Al-Nasafī critiques earlier views, like those of al-Raqashī and others, who equated faith with mere verbal affirmation, deeming such views as hypocritical (Nifāq). His approach integrates reason ('Aql) and revelation (Waḥy), employing both Qur'anic texts (Bayānī) and rational arguments (Burhānī) to explain faith.

Anxiety is a prevalent mental health issue that affects psychological well-being and daily functioning. In Muslim communities, Islamic spiritual practices are commonly used as coping strategies, yet empirical evidence regarding their effectiveness in reducing anxiety has not been systematically consolidated. This study aimed to synthesize scientific evidence on Islamic spiritual interventions for anxiety reduction. A systematic literature review was conducted in accordance with PRISMA guidelines by searching Google Scholar, PubMed, ScienceDirect, and Elsevier. Observational studies published between 2019 and 2026 that examined Islamic spiritual interventions and reported anxiety outcomes were included and analyzed narratively. Ten eligible articles were identified. The review demonstrates that Islamic spiritual interventions, such as dhikr, prayer, Qur’an recitation, and Islamic spiritual counseling, are consistently associated with reductions in anxiety across diverse populations and settings. Although the magnitude of effects varied, the overall findings indicate a beneficial role of Islamic spiritual practices in anxiety management. These results suggest that Islamic spiritual interventions may be integrated as complementary approaches within mental health and public health services for Muslim populations, while further methodologically rigorous studies are required to strengthen the evidence base.

Ideally, final-year undergraduates are expected to demonstrate psychological maturity and a clear sense of future direction. However, the pressure of academic demands and social expectations often precipitates a "quarter-life crisis," triggering profound anxiety during this transitional phase. This study investigates the relationship between religiosity and the quarter life crisis among final-year students at Universitas Ibrahimy Situbondo. Employing a quantitative correlational design, the study involved 149 students selected via convenience sampling from a population of 237. Data were collected using the Religiosity Scale and the Quarter-Life Crisis Scale, then analyzed using simple linear regression with JASP version 0.19.1.0. Contrary to common assumptions in religious settings, the findings revealed that religiosity was not significantly associated with the quarter life crisis (p = .105 > .05). The effective contribution of religiosity in explaining the variance of the crisis was minimal (R2 = 0.018 or 1.8%), indicating that 98.2% of the phenomenon is driven by factors outside the scope of this study. These results suggest that religiosity is not a sole predictor capable of buffering against quarter life crisis. Consequently, further research should explore other potential mitigating variables, such as social support, self-efficacy, or career adaptability, particularly within Islamic boarding school-based university environments.

Islamic Religious Education (PAI) plays a crucial role in shaping students' personality and morals, not only by imparting religious knowledge but also by internalizing moral values for everyday life. The rapid development of technology, globalization, and social change presents challenges to moral development, requiring PAI learning to effectively integrate moral values in classroom dynamics. This study aims to examine the integration of moral values in PAI learning and its implications for strengthening character education. Using a qualitative approach with library research, data were gathered from books, journal articles, and previous studies on PAI and moral education. Data collection was through documentation, and content analysis was used to synthesize concepts, theories, and findings. The study finds that moral values in PAI learning are integrated through two approaches: explicit and implicit. Explicit integration involves teaching materials containing moral values, while implicit integration occurs through teacher role models, humanistic interactions, classroom management, and participatory and contextual learning methods. The integration of moral values enhances the meaning of PAI learning and contributes to students' attitudes and behavior. This study highlights that well-designed, value-oriented PAI learning plays a vital role in strengthening character education and continuously fostering students' morals.

This study aims to evaluate the implementation of the Al-Qur’an Juz 30 tahfiz program at MI Darul Falah Konawe by applying the CIPP (Context, Input, Process, Product) evaluation model. The method used in this study is descriptive qualitative by collecting data through interviews, observations, and documentation. The results of the study in the Context dimension show that the program has a very strong foundation of vision and target planning. In the Input dimension, teacher qualifications and supporting facilities are considered very adequate, but obstacles were found in the students' diverse initial abilities in reading and writing the Qur'an. The Process dimension reveals high student enthusiasm, but the implementation is hampered by limited guidance time and frequently interrupted schedules. As a result, in the Product dimension, students show very good reading quality (makhraj and tajwid), but the quantity of memorization has not yet reached the planned target. This study recommends the need to restructure the guidance schedule consistently and to provide a tahsin matriculation program to equalize students' basic abilities.

Cupping therapy is a traditional therapeutic method that has long been recognized in Thibbun Nabawi and continues to be used as a complementary therapy in contemporary healthcare. Along with the development of scientific research, cupping therapy has increasingly been examined from a medical perspective, highlighting the need for an integrative review that combines medical evidence and Islamic perspectives. This study aims to examine cupping therapy from both medical and Islamic perspectives based on a literature review. This study employed a qualitative approach using a literature review design. Data were collected from national and international scientific articles published between 2019 and 2025 through indexed databases, including Scopus, PubMed, Google Scholar, and Garuda. The review was complemented by Islamic sources such as the Qur’an, Hadith, and scholarly works on Thibbun Nabawi. Data were analyzed using descriptive qualitative analysis by categorizing findings into medical benefits and religious foundations of cupping therapy. The literature review indicates that cupping therapy has potential medical benefits, including pain reduction, blood pressure control, and improvement of metabolic parameters such as blood glucose and cholesterol levels. From an Islamic perspective, cupping therapy is regarded as part of Thibbun Nabawi and is recommended as a form of human effort to maintain health, while ultimate healing is believed to come from Allah SWT. Cupping therapy demonstrates strong relevance from both medical and religious perspectives. Integrating cupping therapy with modern medical principles and Islamic values may provide a holistic health approach that supports promotive, preventive, and curative healthcare services within complementary medicine.

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