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This study discusses the relevance and role of hybrid learning strategies as a conceptual solution to the crisis of effectiveness in traditional fiqh learning in Islamic boarding schools in the digital age. The background of this study stems from the problem of declining efficiency and interactivity of classical learning methods such as sorogan and bandongan amid technological developments that demand pedagogical innovation. This study aims to analyze theoretically how the integration of traditional pesantren values and modern learning approaches can be applied without eliminating spiritual identity and scientific sanad. The method used is library research with a descriptive-analytical approach through a review of the latest scientific literature on Islamic education and hybrid learning. The results show that a hybrid learning model based on synchronous and asynchronous approaches can increase flexibility, effectiveness, and student participation in the learning process, while maintaining personal relationships with teachers. The theoretical implications enrich the concept of integrating Islamic education and technology, while the practical implications offer an adaptive curriculum model for Islamic boarding schools to respond to the challenges of the digital age without abandoning Islamic values.

Islamic architecture in the archipelago cannot be understood as simply a transfer of physical forms from the Middle East to Southeast Asia. It is the result of a deep cultural dialogue between universal Islamic principles and local wisdom that has been formed since pre-Islamic times. When Islam spread in the archipelago, it did not exist as a force that negates Hindu, Buddhist, and vernacular traditions, but rather proceeded through visual and structural synthesis that gave birth to a distinctive and hybrid Islamic architectural identity. One of the most iconic manifestations of this process is the use of overlapping roofs in historic mosques such as the Great Mosque of Demak and the Great Mosque of Banten. Different from typical Persian or Mediterranean stone domes, this multi-storey wooden structure is inspired by the concept of Meru in Hindu-Javanese architecture. The choice is not only symbolic, but also a functional adaptation to the tropical climate, as it allows for efficient rainwater disposal as well as optimal natural ventilation. Spatially, the placement of mosques follows the concept of Catur Gatra Tunggal, which is the integration of mosques with squares, government centers, and markets. This pattern reflects the integration between the spiritual, political, and economic life of the community. In the interior, the use of Saka Guru shows the appointment of local construction techniques as the main element of worship buildings. Aspects of syncretism are also seen in ornamentation, where pre-Islamic figurative motifs are transformed into flora and calligraphy patterns that are in harmony with the principles of Islamic aniconism. Thus, the archipelago's Islamic architecture represents Islam as an inclusive and contextual force that is able to process local traditions into a sustainable new identity.

Education in Islam plays a vital role in developing human potential holistically, where knowledge serves as the primary indicator of an individual's quality. This study aims to examine the virtue of knowledgeable people from the Quranic perspective, focusing on the theological and pedagogical analysis of Surah Al-Mujadalah verse 11. The method employed is descriptive qualitative through library research with a thematic exegesis (tafsir) approach. The results indicate that QS. Al-Mujadalah verse 11 establishes a hierarchy of human dignity based on the integration of faith and knowledge, rather than social or material status. These findings confirm that the elevation of rank encompasses a worldly dimension in the form of moral authority and an otherworldly dimension in the form of high positions before Allah. The implications of this research for contemporary Islamic education emphasize the importance of eliminating the dichotomy between religious and general sciences to cultivate the insan kamil (perfect human), who possesses a balance of intellectual intelligence, spiritual depth, and social responsibility. The study concludes that the virtue of knowledge in Islam is always grounded in transcendental values that bridge theory, faith, and practical deeds.

The development of the Industrial Revolution 4.0 to the Society 5.0 era presents new challenges for education, including Islamic Religious Education (PAI). PAI is required not only to transfer religious knowledge but also to shape character, morality, and 21st-century competencies. This study aims to examine the philosophical foundations, characteristics, and application of PAI learning models to ensure their relevance in modern education. The research employed a qualitative approach with a library research design, involving the exploration of primary and secondary literature, critical reading, systematic note-taking, and content analysis validated through triangulation of classical and contemporary sources. The findings indicate that PAI learning models are conceptual, theoretical, systematic, and rooted in religious, philosophical, psychological, and sociological foundations. Four main models behavioristic, information processing, social, and humanistic each have strengths and limitations, yet their integration is relevant to forming insan kamil, a holistic human being balanced in cognitive, affective, psychomotor, spiritual, and social aspects. Therefore, developing PAI learning models based on Islamic philosophy and adaptive to technological advancements is a strategic necessity to face global challenges.

Outcome-Based Education (OBE) has emerged as a strategic approach to improving graduate quality in higher education, including pastoral colleges. The pastoral education context in Indonesia, particularly in island regions such as Nias, requires the integration of academic, spiritual, and pastoral dimensions in the learning process. This study aims to analyze the strategies for implementing OBE at the Pastoral College Dian Mandala Gunungsitoli and to identify its supporting factors and challenges. A qualitative research design with a literature review approach was applied, drawing on 25 scientific articles published between 2021 and 2025. The analysis involved identifying main themes, categorizing supporting and challenging factors, and synthesizing strategies for implementation. The findings indicate that OBE implementation includes developing curriculum documents aligned with the Indonesian National Qualification Framework (KKNI) and National Standards of Higher Education (SN-Dikti), strengthening faculty capacity through training, integrating innovative learning models, and applying authentic assessment that evaluates both academic and spiritual competencies. Supporting factors consist of institutional leadership commitment, the availability of curriculum information systems, and collaboration with external stakeholders. Major challenges involve limited faculty understanding of OBE, inadequate technological infrastructure, and resistance to changes in academic culture. This study concludes that OBE can enhance graduates’ competencies and strengthen pastoral identity, provided that faculty training, internal quality assurance systems, and the integration of local wisdom into the curriculum are consistently developed.

In this study, we will discuss the concept of Islamic education from Buya Hamka's perspective. Buya Hamka was an Indonesian Muslim cleric and scholar with a profound perspective on the relationship between knowledge, faith, and morality. The purpose of this study is to analyze aspects of Islamic education according to Buya Hamka and their relevance to the modern education system. This research was conducted using a qualitative descriptive approach, drawing on relevant academic literature such as journals, books, and articles. This research concludes that Buya Hamka views Islamic education as an effort to shape a holistic human being, balancing spiritual, intellectual, moral, and social aspects. Hamka emphasized that education is not only intended to cultivate the intellect but also to purify the heart and develop noble character. According to Hamka, Islamic education must be grounded in monotheism, direct educators as role models of morality, and integrate religious and intellectual knowledge for the benefit of the community. Buya Hamka's perspective is sufficient to address the challenges of modern education, which tends to focus on academic values ​​without considering the instilling of moral and spiritual values.

Liturgical activities are the center of the Church’s faith life and serve as the primary means of fostering the faith of Catholic communities. However, many parish outstation members still require guidance regarding the order of the Eucharistic Celebration, the roles of liturgical ministers, and the enrichment of liturgical music. This community service activity was carried out at St. Christopher Delawau Outstation, Christ the King Gido Parish, on Sunday, November 9, 2025, by the Dian Mandala Choir group. The purpose of this activity was to introduce the proper order of the Eucharistic Celebration, to socialize Latin Ordinarium songs, and to build a spirit of fraternity in faith. The methods used included the Eucharistic Celebration, liturgical practice, choir training, demonstrations of liturgical duties, and fraternal interaction. The results of the activity indicated improved understanding among the faithful regarding the Eucharistic Celebration, enhanced skills in liturgical ministries (conductor, lector, psalmist, homilist), and the development of emotional closeness as fellow believers. This community service demonstrates that practice-based and dialogical approaches have a positive impact on strengthening the quality of liturgy among outstation communities.

This study examines the role of Islamic Religious Education in shaping the character of young generations in the contemporary era. Islamic Religious Education is not only focused on cognitive aspects but also emphasizes moral, spiritual, and social development. The rapid development of technology and globalization has influenced the lifestyle and mindset of youth, creating challenges in maintaining ethical values and noble character. This research aims to analyze how Islamic Religious Education contributes to the formation of students’ character, including honesty, responsibility, discipline, tolerance, and social awareness. The research method uses a qualitative descriptive approach through literature review and analysis of relevant educational practices. The results show that effective Islamic Religious Education can strengthen students’ moral awareness, develop positive behavior, and build spiritual intelligence. Teachers play a significant role as role models in integrating Islamic values into daily life. Therefore, strengthening curriculum, learning methods, and collaboration between schools, families, and communities is essential to optimize the role of Islamic Religious Education in forming a morally upright and responsible young generation.

Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

This study aims to describe the integration of environmental education into early childhood learning activities at TK Prawidya Dharma Demulih through the use of recycled waste as a creative and educational learning medium. The study was motivated by the low environmental awareness among children and the limited use of environmentally themed learning media in the institution. A qualitative descriptive approach was applied using the ADDIE development model, consisting of the stages of analysis, design, development, implementation, and evaluation. The findings reveal that employing a recycled-material spinner game enhanced children’s understanding of environmental cleanliness and encouraged environmentally responsible behavior through playful learning activities. The children showed strong enthusiasm, participated actively, and began to develop habits related to cleanliness after the learning sessions. Moreover, teachers gained new insights into designing innovative and functional learning media using discarded materials. Overall, the use of recycled waste as an educational tool proved effective in fostering environmental awareness while supporting creativity and meaningful learning experiences for early childhood learners..

This study investigates Qur’an-based healing practices within the Jakarta Qur’anic Structure Studies Community, focusing on the understanding of the Qur’an as Asy-Syifā’ (a source of healing) and the therapeutic application of Qur’anic verses through the Qur’anic Structure method. Employing a qualitative, descriptive-analytical design within a Living Qur’an and phenomenological framework, data were collected through participant observation, in-depth interviews with three key informants, and questionnaires administered to 23 practitioners. The findings show that the community positions the Qur’anic Structure method as an alternative approach to both physical and spiritual healing by treating the entire Qur’an as a medium of cure. This practice is operationalized through four principal patterns: the ‘Ain Structure, Page Structure, Alphabet Structure, and Surah Structure, all of which refer to the 18-line mushaf published by PT Taj Company (Karachi, Pakistan). Practitioners’ testimonies indicate perceived improvements in physical and psychological conditions, framing this method as a form of Qur’anic self-healing (ikhtiar) while reaffirming that ultimate healing belongs solely to Allah SWT.

Spirituality is a fundamental foundation of congregational faith life that directly influences character formation and daily behavior. However, social, cultural, and technological changes in the modern era have contributed to the weakening of congregational spirituality, including within the GKSI Sungai Maram congregation in Ketapang Regency, West Kalimantan. This condition is reflected in faith practices that tend to be routine and have not yet fostered holistic Christlike character. This community service program aimed to revitalize congregational spirituality as an effort to strengthen character formation and faith through a contextual and participatory approach. The program was implemented through pastoral mentoring, reflective group discussions, prayer fellowships, and community-based faith development activities involving church leaders and congregants. The implementation methods included initial observation of congregational conditions, interviews with church leaders and members, and community reflection as an evaluation tool. The results of the program indicate increased spiritual awareness among congregants, reflected in the strengthening of Christian character values such as love, integrity, responsibility, and social concern, as well as improved relational quality within the congregation. In addition, the program encouraged the establishment of sustainable shared spiritual practices as an integral part of church life. Therefore, contextual and sustainable spiritual revitalization through community service activities serves as an effective strategy for building a congregation that is mature in faith, strong in character, and socially impactful.

This study analyzes the implications of the slogan “returning to the Qur’an,” which is frequently understood as a call to rely directly on the Qur’an in addressing religious and social issues while neglecting essential exegetical disciplines such as tafsir, asbāb al-nuzūl, and other authoritative scholarly frameworks. The discussion is reinforced by the findings of Husnul Maab, a postgraduate student at the Institut Ilmu Al-Qur’an (IIQ), whose thesis on the textuality of Qur’anic interpretation and its relationship to religious diversity in Indonesia highlights the serious problems inherent in literalist approaches, particularly in the interpretation of verses related to jihad and politics. This research employs a qualitative library research method, using relevant literature as the primary source of data and analysis, requiring in-depth understanding and critical engagement with the subject matter. The findings indicate that the slogan “returning to the Qur’an” can function as a form of interpretive distortion when it is not accompanied by adequate scholarly competence. Attempts to deepen Qur’anic understanding without integrating the bayānī (textual), burhānī (rational), and ‘irfānī (ethical–spiritual) approaches tend to result in rigid and reductionist interpretations. Such purely textual readings represent an extreme position that may lead to harmful consequences, including the tendency to label others as unbelievers, sinners, or wrongdoers solely due to interpretive differences. Ultimately, religious understanding shaped by reactive and exclusionary interpretations poses a significant threat to religious pluralism and social harmony in Indonesia.

This community service program aims to develop an empowerment model for Etawa goat milk micro, small, and medium enterprises (MSMEs) in Kepuh Klagen Village, Wringinanom District, Gresik Regency through an Islamic Social Entrepreneurship (ISE) approach. Kepuh Klagen Village has significant economic potential in Etawa goat farming; however, MSME actors face several challenges, including limited halal-thayyib-based production capacity, low literacy in Islamic business management and finance, weak branding and marketing strategies, and the absence of sustainable collaboration among farmers. This program employed a participatory approach through mentoring, training, and capacity building activities. The implementation stages included identifying potentials and problems, providing training on Islamic Social Entrepreneurship values and Islamic business ethics, improving production quality based on halal-thayyib standards, strengthening Islamic financial management practices, and developing digital marketing capabilities. The results indicate an increase in MSME actors’ understanding of Islamic social entrepreneurship, improvements in production hygiene and product quality, and the emergence of collaborative awareness among Etawa goat milk entrepreneurs. The ISE approach proved effective not only in enhancing economic value but also in strengthening social responsibility, spiritual values, and business sustainability. This empowerment model is expected to be replicable for other local commodity-based MSMEs in rural areas.

Elderly people are individuals aged 60 and over who have equal rights in community life. The emotional state of the elderly is a psychological state that encompasses the ability to think, feel, and act, as manifested through behavior. To stabilize the emotions of the elderly, cadres and their families must have an adequate level of emotional intelligence. One non-pharmacological approach currently being studied is the Spiritual Emotional Freedom Technique (SEFT), an emotional healing method that combines spiritual elements, positive affirmations, and stimulation of the body's meridian points. SEFT is believed to reduce psychological stress that contributes to high blood pressure. This therapy is easy to learn, can be performed independently, and requires no special equipment, making it highly suitable for use in elderly communities with limited access to advanced medical services. At this event, counselors provided support in delivering material on Motivation and Prevention of Psychological Disorders in the Elderly using the SEFT. The purpose of this material is to provide motivation, reduce, and prevent psychological impacts. Participants benefited from the material, knowledge, and experience sharing, as well as solutions, resulting in a better understanding of motivation, reduction, and prevention of psychological impacts. This community service program was conducted with approximately 33 participants in the "Teratai" elderly group. It is hoped that this community service program will be beneficial and provide considerations for solutions and decisions, adding information and insight related to motivation, reduction, and prevention of psychological impacts.

That Christian Religious Education teachers update their professionalism and competencies to ensure that Christian education remains relevant, effective, and transformative. This study aims to analyze the modernization of the professionalism of Christian Religious Education teachers, including the integration of spirituality with modern pedagogical approaches and strategies for developing teacher competencies in addressing the challenges of the digital generation. The study employs a descriptive qualitative approach, collecting data through literature review from books, journals, notes, and relevant reports, and presenting the findings in a narrative form. The results show that the modernization of teacher competencies involves the development of pedagogical, personal, social, spiritual, and professional competencies, with the ability to integrate spirituality, technology, and modern teaching methods such as collaborative and digital learning to create contextual, engaging, and transformative learning experiences. In conclusion, the modernization of professionalism among Christian Religious Education teachers is an urgent necessity to enable teachers to deliver God’s Word in a relevant manner, shape students’ character and spirituality, and enhance the effectiveness of Christian education through mastery of holistic and collaborative competencies.  

The ecological crisis affecting Central Kalimantan reveals systemic environmental degradation, ranging from deforestation and river pollution to peatland destruction caused by massive extractive activities. The impact of this crisis extends beyond ecological damage, disrupting the social, cultural, and spiritual order of the Dayak Indigenous communities. This article aims to reflect on Dayak communal spirituality as a path toward ecological conversion in the light of the encyclical Laudato Si’. Employing a qualitative approach through theological–contextual hermeneutics and library research, this study examines the dialogue between Dayak cosmology, communal life values, and the Catholic Church’s vision of integral ecology. The findings indicate that Dayak communal spirituality affirms a reciprocal relationship among humans, nature, the community, and the Creator, which resonates with the call for ecological conversion articulated in Laudato Si’. This article argues that integrating Dayak communal spirituality into the Church’s pastoral praxis holds transformative potential in fostering ecological awareness, strengthening the inculturation of faith, and encouraging the active participation of the faithful in caring for our common home in a sustainable manner.

Islamic entrepreneurship education integrates ethical, moral, and spiritual values with practical business practices. This study examines the perspective of the Prophet Muhammad’s hadith on entrepreneurship, emphasizing principles such as honesty, independence, creativity, risk-taking, and social responsibility. Using a qualitative approach, primary hadith sources and scholarly interpretations are analyzed to identify both values and practical implementations of entrepreneurship education in Islam. Findings reveal that the Prophet emphasized self-reliance, productive work, and ethical business conduct, providing practical guidance such as utilizing available resources, step-by-step mentoring, and progressive skill development. Additionally, Islamic entrepreneurship education prioritizes character formation, integrity, and social contribution alongside economic gain. Practical examples from hadith illustrate methods for instilling entrepreneurial values, including prohibitions against unethical transactions, encouragement to work with one’s own hands, and support for independent income generation. The study shows that integrating moral guidance from hadith with business training produces competent, responsible, and ethically grounded entrepreneurs. This framework offers a comprehensive model for modern entrepreneurship education, balancing profitability, ethical conduct, and societal welfare. The research contributes to understanding how Islamic values can form the foundation of sustainable and morally conscious business practices, providing educators and practitioners with actionable insights for cultivating entrepreneurship aligned with Islamic teachings.

This study aims to explore the contribution of Christian Religious Education in developing the character of people with disabilities, grounded in Jean Vanier’s perspective on inclusive community and human dignity. People with disabilities are often marginalized due to persistent social stigma, which limits their access to education, meaningful participation, and employment opportunities, particularly within faith-based educational contexts. Employing a qualitative research approach through an in-depth literature review, this study examines key concepts in Christian Religious Education, the characteristics and lived experiences of individuals with disabilities, and the challenges and strategies associated with inclusive educational practices. The findings indicate that Christian Religious Education can function as an effective empowerment framework by integrating spiritual formation with the development of social skills, self-confidence, and communal belonging. Based on Jean Vanier’s inclusive vision, the study highlights practical implications for local churches, Christian schools, and faith-based communities, such as fostering inclusive learning environments, implementing participatory pedagogical models, and strengthening community-based support systems for people with disabilities.Furthermore, reducing social stigma through value-based education and community engagement emerges as a critical strategy to enhance educational participation and social integration. These findings contribute to the discourse on inclusive Christian education and offer contextual strategies applicable to local academic and ecclesial settings in promoting the dignity and empowerment of people with disabilities.

This study aims to determine the role of Islamic scholars in developing Islamic education, then analyze the contribution of the Islamic organization Nahdlatul Ulama (NU). This research method is a library study (library research) with historical documents (historical document research) with a qualitative approach. Data obtained from two search sources, “Google Scholar” and “ScienceDirect.” The discussion in this article identifies, first, the role of Islamic scholars in developing Islamic education, namely: managing Islamic boarding schools as centers of Islamic education; maintaining Islamic identity and nationalism; establishing and managing madrasas; teaching Islam informally; and helping maintain social stability. Second, the contribution of the Islamic organization Nahdlatul Ulama (NU) includes maintaining Islamic boarding schools as centers of Islamic education, developing a curriculum based on Islamic tradition, instilling a spirit of nationalism through education, establishing madrasas and non-formal educational institutions, and maintaining traditional Islamic educational networks. In addition to preserving religious heritage, these ulama and the NU organization taught the next generation about knowledge and a sense of nationalism, strengthening the foundation of Indonesian society during the colonial period.