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Sarcasm is a literary device and one of the most expressive forms of figurative language, often used to convey humor, criticism, or emotional tension in both daily conversation and literature. This study explores the use of sarcasm in William Shakespeare‟s Much Ado About Nothing by applying Elizabeth Camp‟s (2011) typology, which classifies sarcasm into four types: propositional, lexical, illocutionary, and like-prefixed sarcasm. Using a qualitative descriptive method, the researchers collected all sarcastic utterances from the play, classified them according to Camp‟s framework, and analyzed their pragmatic functions in the dramatic context. The findings reveal a total of 50 sarcastic utterances, with propositional sarcasm being the most frequent (42%), followed by illocutionary sarcasm (28%), lexical sarcasm (24%), and like-prefixed sarcasm (6%). These results indicate that sarcasm serves as both a comedic and dramatic device, shaping character interactions, driving conflicts, and reinforcing Elizabethan cultural norms. Beatrice and Benedick‟s witty verbal duels exemplify how sarcasm fosters humor and intimacy, while Claudio‟s sarcasm highlights themes of honor and social tension. Overall, the study demonstrates that sarcasm in Shakespeare‟s play is not merely humorous banter but a sophisticated rhetorical strategy that enhances characterization, thematic depth, and audience engagement.

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.

The increasing social and cultural diversity of contemporary societies has positioned schools as strategic spaces for nurturing inclusive attitudes and managing the challenges of pluralism. Many schools still face obstacles such as limited teacher readiness, inadequate curriculum representation of diversity, and school cultures that are not fully supportive of inclusive practices. This study aims to analyze school strategies in fostering students’ inclusive dispositions in response to pluralistic challenges. The research employed a descriptive qualitative approach through library research, using purposive sampling to select relevant scientific literature. Data were analyzed using an interactive model that involved data reduction, data display, and conclusion drawing. The findings indicate that participatory learning strategies, the application of Universal Design for Learning, and project-based learning are effective in strengthening students’ inclusive attitudes, empathy, and tolerance. The role of teachers as role models, the development of inclusive school culture, and active community involvement were identified as key supporting factors for successful inclusive education. The implications of this study highlight the importance of synergy between teacher professional development, curriculum adaptation, and school policy reinforcement to establish equitable, inclusive, and sustainable educational practices in pluralistic contexts.

This article discusses the concept of fitnah in Islam, focusing on its definition, forms, risks, and social impacts. Fitnah, referring to false accusations, deceit, and the spreading of misleading information, can pose a serious threat to individual integrity and social balance. The study employs a qualitative descriptive approach with a literature review from classical Islamic texts, Quranic verses, the teachings of the Prophet, and the latest scholarly articles from trusted sources. The findings indicate that fitnah is a significant moral and social violation that can lead to various issues, such as conflicts, defamation, social division, and the loss of trust within society. The study also emphasizes the importance of Islamic ethical principles in preventing and addressing fitnah, especially in the digital age, where information can spread rapidly and widely. The study concludes that preventing fitnah requires an increase in public literacy, more ethical communication, and adherence to Islamic values that emphasize honesty and caution in disseminating information. These efforts are expected to reduce the negative impact of fitnah in social life and foster a more harmonious society.

This study aims to analyze the effect of the use of kahoot game media on the cognitive learning outcomes of moral beliefs in grade VII C MTS negeri 1 Tuban students. The background of this research is the low enthusiasm and learning outcomes of students in learning moral beliefs which are still dominated by conventional methods while the characteristics of agency students demand a more interactive and adaptive learning approach to technology. This study uses a quantitative approach with a quasi-experimental design of one group pretest design involving 34 students as a sample. This research instrument is in the form of a multiple-choice cognitive learning outcome test of 20 questions covering 4 levels of bloom taxonomy, namely remembering, understanding, applying, and analyzing. The data was analyzed using descriptive statistics and normalistic calculations, the results of the study showed a significant increase in students' cognitive learning outcomes where the average class score increased from 66.03 in the pre-test to 80.29 in the post-test with an engine value of 0.42 which was in the medium category. These findings identify that kahood media has a positive impact on improving students' cognitive learning outcomes.

This study was motivated by the low level of internalisation of religious values in Islamic Religious Education, especially at the madrasah level, where the process of instilling valuesoften stops at the cognitive level. This study aims todescribe the process of internalising religious values through the film Laut Tengahand assess its effectiveness in improving students' understanding andappreciation of religious values at MTs Manbail Futuh 2 Bancar. The approach used was qualitative with a case study design, because the phenomenon under reviewwas contextual and required in-depth understanding. Datawere collected through direct observation during learning, interviews with teachers andstudents, as well as documentation of learning tools and film clips. Data analysiswas carried out through data condensation, data presentation, and drawingconclusions using the Miles, Huberman, and Saldaña model. The results showedthat the film Laut Tengahwas effective in facilitating the internalisation of religious values through the visual,emotional, and cognitive engagement of students. Students were able to identify values such ashonesty, patience, discipline, gratitude, and social awareness, anddemonstrated appreciation reflected in their self-reflections. With teacher guidance, films became a medium capable of connecting values with the real experiences ofstudents.

This study aims to analyze the implementation of the Merdeka Curriculum in Fiqh subjects and how its application affects the improvement of students' understanding. Using the library research method, this study reviews various recent literature in the form of scientific articles, accredited journals, academic books, and relevant policy documents. The results of the study show that the Merdeka Curriculum is conceptually aligned with the principles of Islamic education, especially in terms of character development, freedom of learning, and student-centered learning. However, the implementation of this curriculum in Fiqh learning still faces a number of challenges, such as teachers' limited understanding of the new curriculum approach, a lack of project-based contextual teaching materials, and difficulties in conducting authentic assessments on aspects of worship and morals. Technical challenges such as the availability of facilities and access to technology also hamper the effectiveness of learning. This study emphasizes the need for continuous teacher training, the development of open-access learning resources, and improved infrastructure support in order to strengthen the implementation of the Merdeka Curriculum. Overall, this curriculum has significant potential to improve students' understanding of Fiqh if it is supported by appropriate and collaborative implementation strategies.

Islamic character education faces dual challenges: declining moral values among students and conventional teaching methods inadequate for developing higher-order thinking skills. This study examines the implementation of a smart learning environment (SLE) model to enhance metacognitive understanding in Aqidah Akhlak (Islamic Creed and Ethics) instruction among eighth-grade students at MTs Salafiyah Merakurak. Employing a mixed-methods action research design, involved 16 eighth-grade students divided into two groups. Data collection utilized classroom observations, semi-structured interviews, and learning documentation. The SLE model integrated Google Classroom, interactive video content, WhatsApp Group discussions, and Google Forms assessments to create a technology-enhanced learning ecosystem. Findings revealed substantial improvements in students' metacognitive capacities: planning skills increased from 25% to 75%, monitoring abilities rose from 31% to 81%, and evaluation competencies grew from 19% to 69%. Students demonstrated enhanced learning autonomy, active participation in collaborative discussions, and improved self-reflection on content comprehension. The SLE approach successfully fostered engaging learning experiences while facilitating deeper internalization of Islamic ethical values. However, implementation encountered constraints including limited technological infrastructure and varied digital literacy levels among students. This research underscores the critical need for developing teachers' digital competencies and strengthening madrasah technological infrastructure to optimize technology-integrated Islamic education.

The study of the Qur'an in the West has a long history. It began with the tradition of orientalism in the Middle Ages and has evolved into a modern academic approach that relies on philology, historical, and hermeneutical. In the West, the study of the Qur'an was initially dominated by apologetic and polemic reasons. However, since the 19th century, scientific approaches have begun to dominate thanks to the research of figures such as Theodor Nöldeke, Ignaz Goldziher, and John Wansbrough. After that, the focus of modern research turned to the linguistic analysis and structure of the Arabic language of the Qur'an. It includes the study of semantics (Toshihiko Izutsu), stylistic analysis, and comparative studies between pre-Islamic Arabic dialects and the language of the Qur'an. Western scholars have diverse views on the Qur'an in Arabic. Some question the structure, origin, and cohesiveness of the text, while others acknowledge its uniqueness, coherence, and rhetorical power. Despite epistemological differences, this article analyzes the history of Qur'an study in the West, identifies the main methods used to analyze the Qur'an in Arabic, and outlines the various critical perspectives and appreciation of Western scholars on the linguistic character of the Qur'an. The results of the analysis show that, from the polemic paradigm, the study of the Qur'an is increasingly moving towards a more interdisciplinary scientific approach.

Tuberculosis (TB) remains one of the leading infectious diseases causing morbidity and mortality in Indonesia. Limited public health literacy regarding TB symptoms, prevention, and treatment adherence contributes to delayed diagnosis and poor treatment outcomes. This community service program aimed to improve public understanding and awareness of TB through interactive educational activities conducted at the Outpatient Unit and TB Clinic of UPT Puskesmas DTP Saketi, Pandeglang Regency. The activities involved 30 participants, including TB patients and their families. Interactive counseling sessions, audiovisual media presentations, and group discussions were used to engage participants actively. Evaluation results showed a 35% increase in participants’ knowledge scores, greater awareness of the importance of completing treatment, and improved communication between patients and healthcare workers. The implementation of interactive education proved effective in enhancing TB health literacy and supporting national TB elimination efforts at the primary healthcare level.

Ontology is the philosophical foundation that determines the way reality is understood in the development of science. Differences in ontological assumptions will have implications for the way science is constructed, developed, and interpreted. This article aims to philosophically analyze the ontology of science in Western and Islamic perspectives by highlighting its fundamental similarities and differences. This study uses a qualitative approach based on literature studies with descriptive-analytical and comparative methods. The results show that the ontology of Western science tends to emphasize empirical and rational reality as the main object of science, while the ontology of Islamic science is based on the principle of monotheism which looks at reality holistically, including physical and metaphysical dimensions. Although paradigmatically different, the two perspectives have a common point in the recognition of the order of nature and the role of reason in understanding reality. This article affirms the importance of ontological dialogue between the West and Islam in formulating a scientific paradigm that is not only technically advanced, but also philosophically and ethically meaningful.

 The development of modern education requires a strong philosophical foundation to ensure that learning processes are not merely technical but oriented toward holistic human formation. This article aims to comprehensively analyze the role of the philosophy of science within contemporary education through a conceptual exploration grounded in an extensive literature review. The philosophy of science with its three major pillars: ontology, epistemology, and axiology serves as an analytical framework for understanding the nature of human beings, the structure of knowledge, and the values embedded within educational objectives. The research methodology employs the Miles and Huberman data analysis model, consisting of data reduction, data display, and conclusion drawing/verification. The findings indicate that the philosophy of science plays a strategic role in providing direction and orientation for the development of humanistic, adaptive, and globally responsive education. Moreover, this study reveals that the advancement of scientific knowledge encounters significant challenges, including ontological complexity, epistemological crises driven by digital disruption, moral degradation, and shifting scientific paradigms. In the age of artificial intelligence and globalization, the philosophy of science emerges as an ethical and methodological compass to ensure that scientific progress remains aligned with human welfare. This study underscores the urgency of reconstructing educational paradigms by integrating humanistic values, local wisdom, and modern scientific thought to realize a future of science that is ethical, sustainable, and dignified.

Contemporary developments in science, technology, and socio-cultural dynamics have given rise to various new fiqh issues (masailul al-fiqhiyyah al-mu‘ashirah) that were not explicitly discussed in classical Islamic jurisprudence. These contemporary fiqh issues demand contextual ijtihad that is responsive to current realities while remaining grounded in Islamic legal principles. This study aims to analyze contemporary fiqh issues and examine their implications for the moral formation of students in Islamic education. This research employs a qualitative library research approach by analyzing classical fiqh literature, contemporary fiqh studies, and relevant educational theories. The findings indicate that contemporary fiqh issues such as digital ethics, biomedical technology, and socio-economic practices carry significant moral dimensions that directly influence students’ attitudes and behavior. Integrating contemporary fiqh discourse into Islamic education encourages critical thinking, moral reasoning, and ethical awareness among learners. Therefore, contemporary fiqh learning not only functions as a legal reference but also as a strategic instrument for strengthening students’ moral character in accordance with Islamic values. The study implies that Islamic education institutions should contextualize fiqh instruction to address contemporary moral challenges faced by students.

The discourse on the attributes of God has developed to include the issue of His physical attributes, as described in the texts, which state that God has hands, a face, a chair, a throne, and so on. This article employs a literature study as its method. Literature data are secondary sources, meaning the researcher obtains material indirectly and not from original, first-hand sources. Such sources may contain the biases or perspectives of their authors, and the researcher does not always have full control over how the data were collected or organized according to their original purpose. The results of this study indicate that the existence of God’s attributes is clearly explained by Abduh: the attributes that must be believed by the faithful are derived from the guidance of reason and the information provided by Islamic law. Regarding the classification of God’s attributes, there are 20 attributes that are obligatory for God, 20 that are impossible for God, and attributes that are jaiz (possible) for God. Summarizing the attributes of God mentioned in Surah Al-Qashash verses 68–70: God is the Creator, God is free to choose, God is Most Holy, God is All-Knowing, God is One, God is worthy of praise, God is Most Wise, and to God all things will return. One of the characteristics of a believer is to affirm and have certainty in the existence of God while distancing themselves from ideologies that negate or oppose God.

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 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.

Among the afterlife in Islamic belief is the grave, where at the beginning of this period it is believed that the soul will be questioned by the angels Munkar and Nakir about his faith and deeds in the world. The purpose of this writing is focused on elaborating on Islamic eschatology in the story of Umar bin Khattab about post-death procedures. Literature research to find out a more in-depth discussion on the topic of post-death procedures by collecting, analyzing, and synthesizing information from books, journals, articles, and other relevant documents, was analyzed content. Findings: The story of Umar bin Khattab with the Angels Munkar and Nakir shows his concern for the welfare of the people. This reflects responsible leadership and is oriented towards the long-term good for all Muslims. Although this particular narrative is not widely documented in classical Islamic texts, it reflects a broader theme in Islamic teachings about the mercy and compassion of Allah and the angels. This story also highlights the exemplary character of Umar and his concern for the welfare of others, even in the afterlife. Conclusion: This story is about a leader who always thinks about the welfare of the people, including those who will face questions in the grave. Novelty: This finding highlights visionary leadership based on the essence of Islam that fosters true happiness in this world and the hereafter, considering the challenges of modern leadership oriented toward the afterlife.

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.

This study aims to describe the implementation process of the Christian Religious Education teaching module with the topic "Human Life in God's Care" for seventh-grade students of SMP Negeri 12 Palangka Raya. The focus of the activity was directed to determine the implementation of learning, student responses, and learning outcomes achieved through the biblical story approach, discussion, reflection, and creative poster-making projects. The research method used was descriptive qualitative with data collection techniques through observation, documentation, and assessment of work results. Data were analyzed through the stages of data reduction, data presentation, and conclusion drawing. The results showed that the implementation of the teaching module went well and achieved the learning objectives. Students were able to understand the concept of God's care, relate God's word to personal life experiences, and demonstrate an attitude of gratitude through reflection and discussion. In addition, students produced a poster with the theme "God Cares for My Life" as a form of creative expression and the meaning of faith. Despite several obstacles such as limited time for the project and variations in student activity levels, learning remained effective and conducive. The assessment showed positive developments in the cognitive, affective, and psychomotor aspects of students.

This study aims to describe the process and results of the implementation of the teaching module "My Responsibility as a Child of God" in Christian Religious Education and Character Education learning in grade IV of SDN 1 Kereng Bangkirai Palangka Raya. This module was developed to instill the value of responsibility as a Christian character in students through active learning activities that include discussions, Responsible Action Challenge games, and the preparation of personal commitments. The study used a descriptive qualitative approach with 10 students as subjects. Data were obtained through observation, cognitive, affective, psychomotor assessments, and documentation during the learning process. The results showed that students were able to understand the concept of responsibility biblically through the story of Joseph in Genesis 37–50, and showed increased enthusiasm, cooperation, and courage in expressing opinions. The personal commitment products produced by students showed that most students were able to formulate concrete actions as a form of implementation of responsibility in everyday life. Obstacles found were variations in students' ability to focus and differences in the speed of students in understanding instructions, but these could be overcome through more intensive guidance and direction.