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Learning Al-Qur’an and Hadith in secondary schools is still largely influenced by traditional assessment practices that prioritize written examinations and memorization, which are insufficient to capture students’ actual competencies. This situation often leads to less meaningful learning and limits the development of students’ deep understanding and Islamic character. In essence, Al-Qur’an and Hadith education is intended not only to ensure mastery of theoretical content but also to encourage the internalization and application of Islamic values in everyday life. For this reason, authentic assessment is viewed as a suitable approach because it evaluates learning outcomes in a more comprehensive manner, covering cognitive, affective, and psychomotor aspects. This study aims to analyze the implementation of authentic assessment in Al-Qur’an and Hadith learning at the secondary school level and to examine its effectiveness in improving students’ understanding and learning engagement. The research employed a quantitative method, with data collected through a Google Form questionnaire distributed to students and analyzed using descriptive analysis. The results demonstrate that authentic assessment contributes to deeper conceptual understanding, enhances practical skills such as proper Qur’anic recitation based on tajwid rules and hadith memorization, and promotes active, confident, and responsible learning attitudes. Overall, authentic assessment provides more meaningful learning experiences and represents an effective alternative assessment strategy to improve the quality of Al-Qur’an and Hadith learning in secondary schools.

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

The prohibition of proposing to a woman during her ‘iddah period constitutes an Islamic legal provision that is firmly grounded in the normative foundations of the Qur’an and fiqh. This provision aims to preserve the clarity of lineage, protect women’s dignity, and maintain order within the legal framework of marriage. This article examines, from a normative perspective, the prohibition of proposing to a woman during her ‘iddah according to the Shāfi‘ī school of law. The study employs a normative legal research method with a qualitative approach through library research, drawing upon the Qur’an, hadith, and authoritative (mu‘tabar) Shāfi‘ī fiqh texts. The findings indicate that the Shāfi‘ī school strictly prohibits explicit proposals to women during all types of ‘iddah, including ‘iddah resulting from revocable divorce (ṭalāq raj‘ī), irrevocable divorce (ṭalāq bā’in), annulment (fasakh), and death. As for indirect proposals (ta‘rīḍ), they are permitted only for women whose ‘iddah is not accompanied by a right of reconciliation, such as ‘iddah due to death and ‘iddah of ṭalāq bā’in, while remaining prohibited during ‘iddah raj‘ī. This legal ruling reflects the prudence of the Shāfi‘ī school in preventing the occurrence of invalid marriage contracts and affirms the function of ‘iddah as an instrument of Islamic legal regulation rather than merely a biological waiting period.

Differences in students’ levels of learning interest are often associated with their understanding of religious values, one of which is the understanding of hadiths concerning the virtues of knowledge. Hadiths emphasizing the virtues of knowledge are believed to stimulate interest in the learning process. This study aims to examine the influence of students’ understanding of hadiths on the virtues of knowledge on their learning interest at STDI Imam Syafi’i Jember. This research employed a quantitative approach with a correlational design. A total of 130 students were selected as respondents using simple random sampling. The research instruments were tested for validity and reliability, yielding Cronbach’s alpha values of 0.838 for the variable of understanding the hadiths on the virtues of knowledge and 0.884 for the learning interest variable. The normality test using Shapiro–Wilk produced a value of 0.097, indicating that the data were normally distributed, while the heteroscedasticity test showed a significance value of 0.968, confirming that the regression model was appropriate for use. The regression analysis revealed a significance value of p = 0.001 and a coefficient of determination (R²) of 0.362. This indicates that understanding the hadiths on the virtues of knowledge has a positive influence of 36.2% on students’ learning interest, while the remaining 63.8% is influenced by other factors. These findings affirm that understanding the values contained in hadiths on the virtues of knowledge plays an important role in enhancing students’ learning interest.

Early childhood development (0–6 years) is a critical period that shapes a child’s physical, cognitive, socio-emotional, language, and moral growth. The family, as the first educational environment, plays a vital role in shaping the child’s character and adaptive skills, particularly through parent–child interactions. In Muslim communities, child-rearing focuses on not only psychological aspects but also reinforcing religious values through Islamic Parenting, which is based on the principles of rahmah (compassion), uswah (exemplary behavior), guidance, and ‘adl (justice), as outlined in the Qur’an and Hadith. This study uses a qualitative literature review to analyze the role of Islamic Parenting in early childhood development, highlighting the significance of these values. The review shows that Islamic Parenting plays a crucial role in optimizing children’s holistic development, including cognitive, social, emotional, moral, and spiritual aspects. Key components of this model include parental exemplification, compassion, religious education, positive behavior habituation, and cognitive stimulation through educational interactions. This model can be implemented through daily practices such as prayers, storytelling, and character reinforcement. In conclusion, Islamic Parenting fosters not just biological caregiving but also character, morality, and spirituality, preparing children for contemporary challenges.

This research is motivated by attention to the phenomenon of verbal violence which is increasingly common and often occurs without realizing it or is not guaranteed now. The emergence of verbal violence is very detrimental, both from the virtual world or social media and the real world by intimidating people by using harsh words. This research aims to analyze and identify Abuse Verbal Actions from a Hadith Perspective. Making fun of, criticizing, or ridiculing, giving bad titles, looking for other people's faults, and backbiting each other are abusive verbal behaviors, these actions have serious impacts such as disrupting self-confidence, mental disorders,increasing the risk of suicide, creating hostility and revenge, stress, eating and living disorders, and emotional instability. Hence, it is crucial for us to be mindful of our words, express love, and consistenly engage in constructive actions, both in the digital realm and the physical world. This imvolcus practicing prayer, cultivating patience, appreciating prayer, cultivating patience, appreaciating the diversity in human character, and maintaining a constant awareness of Allah SAW. This research uses library research with a qualitative descriptive approach so that conclusions can be drawn more comprehensively and integratively.

Dowry and slaves are two different things. Mahar is property or something given by a husband to his wife as part of their marriage. This is supported by a hadith from Muhammad Shallallahu 'Alaihi wa Sallam which says "Marry a woman with a dowry even if it's only a piece of egg." (Narrated by Bukhari). Meanwhile, slaves are human beings who are the same as other people and have rights that must be respected. There are several hadiths from Muhammad Shallallahu 'Alaihi wa Sallam which emphasizes protection for slaves. One example is "Indeed Allah Subhanahu wa Ta'ala will empower three people: a young man who is given an advantage by Allah in worship, a man who donates alms in secret so that his left hand does not know what his right hand is doing, and a slave owner who are honest and treat them well." (Narrated by Bukhari). This shows that slaves must be treated fairly and well by their employers and must not be seen as merchandise or exploited to work without pay.

The development of Artificial Intelligence (AI) in the 21st century has brought significant transformation to the field of education, including Islamic Religious Education (PAI). One of the most practical implementations of this technology is the chatbot an automated conversational system capable of providing quick and contextual responses to user queries. This study aims to analyze the utilization of AI-based chatbots in addressing Islamic-related questions among students of the Islamic Education Department at IAIN Kerinci. The research employs a descriptive qualitative approach, with data collected through interviews, observations, and documentation. The findings reveal that students use chatbots as an initial source of information to understand Islamic concepts such as fiqh, tafsir, and hadith. Chatbots serve as learning aids that promote active learning and enhance students’ digital religious literacy. However, the study also identifies limitations related to the accuracy and validity of the sources used by the system, indicating that students still need verification from lecturers and authoritative Islamic literature. Overall, AI-based chatbots hold great potential to support interactive and contextual Islamic learning, provided their use is guided by academic supervision rooted in Islamic values.

The tradition of pregnant women hiding under the bed during a lunar eclipse is still found in some Muslim communities in Indonesia. This tradition is believed to serve as a means of protecting the fetus from the negative impacts of the eclipse, both physically and metaphysically. This study aims to examine this tradition from the perspective of Living Hadith, namely how the Prophet’s hadiths are understood, interpreted, and practiced within the social life of the community. This research employs a qualitative approach using field study methods, including observation, in-depth interviews, and documentation. The findings indicate that this tradition has no direct textual basis in the Prophet’s hadiths; rather, it has developed through processes of religious interpretation, local myths, and traditional knowledge that are associated with Islamic teachings. The community often relates this tradition to hadiths concerning eclipses as signs of God’s power and as moments to increase supplication and prayer. This tradition reflects a form of acculturation between Islamic values and local culture, while also demonstrating how hadiths are “lived” within the collective consciousness of the Muslim community, even when such practices do not fully align with the textual meanings of the hadiths.  

The purpose of this research is to find out the legal basis in the science of hadith or Islamic law and positive law related to DNA testing which is used as a strong argument for determining the legal certainty of child lineage and how to resolve the problem of child lineage in Indonesia and Islam. In the research process used is normative research and library research with a legislative approach taken from positive law and Islamic legal sources, namely the Qur'an and the hadith approach as a basis for legal theory. The resulting research study that DNA testing can resolve the uncertainty of abak lineage and DNA test results can be used as proof of determining a child's lineage to his father. In the teachings or regulations of Islamic law, there are four methods used in determining lineage in accordance with the terms and conditions of the application of the four methods, namely; al-firasy, al-iqrar, al-bayyinah, and al-Qiyafah. With the development of today's technology, the four methods have been developed through cutting-edge technology as a medium for tracing a person's lineage to obtain justice and benefit. From a positive Indonesian legal perspective, DNA testing has been recognized as a means of proving parentage. Therefore, children born as victims of rape, marriages not officially registered by the Office of Religious Affairs (KUA), and marriages that took place secretly (in other words, under the table) can claim their rights as children, including child support and parentage, from their father.

Dropshipping is essentially a buying and selling process between a seller and a buyer using the internet. Dropshipping is a product sale that allows dropshippers to sell goods to customers using photos from suppliers or stores and then sell them to customers at a price determined by the dropshipper. The questions to be answered through this research are: a) How does the buying and selling process work using a dropship system? b) How does the buying and selling process work using a dropship system from a sharia economic perspective. The method used in this research includes descriptive research with a qualitative approach. The data used are primary and secondary data obtained from verses of the Qur'an and the Hadith, books and journals, articles, and mass media, both print and electronic, related to the focus of the problem being studied in this research. The data analysis technique used in this research is the Miles and Huberman analysis model, using data reduction, data presentation, and drawing conclusions. The results of the study indicate that the Samsarah contract is a solution to dropship transactions. The original law is permissible or permissible if carried out in accordance with Islamic provisions.

One of the skills in facing global challenges in the application of 21st century skills is critical thinking skills in solving problems with a scientific attitude (Eka et al., 2020) critical thinking skills enable them to be able to face complex situations and make wise decisions. The application of case-based learning can be a learning solution including in learning with limited meetings in class because it is oriented towards developing critical thinking skills in solving cases. This study uses a descriptive-analytical library research method, where data is collected from various library sources such as books, journals, and scientific articles. This research is a qualitative descriptive type that relies on analysis to determine, interpret, and clarify the data or information collected. This method aims to obtain an overview of the Case Method Learning Design on Halal Haram Material in the Al-Qur'an Hadith Subject of Class XII Madrasah Aliyah at Dayah Modern Ihyaaussunnah Lhokseumawe. This study successfully designed a case-based learning method as an innovative approach in teaching the Qur'an and Hadith on the topic of Halal and Haram in grade XII of Madrasah Aliyah. However, the implementation of this method also faces challenges such as the need for teacher readiness in designing and moderating cases, limited class time, and variations in students' abilities in analyzing cases

This study analyzes the implementation of Islamic inheritance law (mawaris) in contemporary Muslim society as a means to realize justice and blessing (barakah) in the distribution of inherited wealth. The research is motivated by the growing number of inheritance disputes caused by limited understanding of faraid principles, the persistence of customary inheritance practices, and the coexistence of national legal systems that often diverge from Islamic inheritance regulations. These conditions frequently lead to unequal distribution and family conflicts. The study aims to examine the relevance of mawaris in modern contexts and to explore how its application, when aligned with the objectives of Islamic law (maqasid al-shariah), can address current social challenges. Employing a qualitative method with a normative library research approach, the study draws on primary sources such as the Qur’an, Hadith, and classical fiqh texts, as well as secondary sources including contemporary books and scholarly journal articles. Data were analyzed through content analysis to identify key concepts and arguments regarding the contemporary application of mawaris. The findings show that proper implementation of Islamic inheritance law fosters justice, minimizes family disputes, strengthens kinship ties, and safeguards the blessing of wealth. Nevertheless, insufficient public literacy on Islamic inheritance law and the dominance of non-sharia considerations remain significant barriers. Therefore, the study underscores the need for enhanced public education, greater involvement of religious scholars in inheritance mediation, and contextual integration of Islamic legal principles to ensure fair and beneficial inheritance distribution in modern Muslim families.

The Qur’an and Hadith, as the primary sources of Islamic teachings, provide a comprehensive value framework regarding the ideal character that should be possessed by both educators and learners. Educators are required to demonstrate sincerity, patience, justice, noble character, and to serve as role models (uswah hasanah) for their students. Education is a fundamental pillar in the formation of individual character and personality. This study aims to examine and analyze the concepts of attitudes and personality of educators and learners based on the Qur’an and Hadith. The method employed is a literature review using a qualitative approach through the analysis of relevant Qur’anic verses and Prophetic traditions. The results of the study indicate that learners are individuals who strive to develop their potential through the learning process within educational pathways, both formal and non-formal, at certain levels and types of education. Among the ethics of learners toward educators are sitting politely in front of the teacher, speaking respectfully, not interrupting the teacher while speaking, listening attentively to the teacher’s explanations, asking questions gently and respectfully when something is not understood, attending school regularly, avoiding truancy and lateness without valid reasons, entering the classroom promptly before the teacher arrives, and obeying the teacher’s advice.

Journal this paper explores the concepts of honorarium, salary, and allowances in the field of educantion from the perspective of Prophentic tradition (hadith). The study is grounded in the undertanding that education plays a central role in shaping future generations, and teachers, as key contributors, deserve fair and proper compensation for their service. Despite their crucial role, many educators especially honorary teachers often face challenges due to insuffient financial recognition. This research examines various hadiths that emphasize the virtue of lawful work, the obligation to provide wages fairly and on time, and the importance of upholding justice and benevolence in human relationships. This study emplos qualitative library research by analyzing classical hadith compilation and scholarly interpretation. The findings  highlight that fair compensation is not merely an economic issue but a moral and religious oblagation, reinforcing the need for enducational institutions to ensure teachers welfare in accordance with Islamic ethical principles.

This study explores community social activities within the tradition of Wayang Golek performances as a form of living hadith in the city of Bogor. The Wayang Golek tradition reflects the practical implementation of the teachings of the Prophet Muhammad SAW in the daily lives of the Sundanese community. Using a qualitative approach, the study involved participant observation and in-depth interviews with puppeteers and audience members. The findings indicate that Wayang Golek performances function not only as cultural entertainment but also as an indirect medium for strengthening moral values, mutual cooperation, and Islamic preaching. Social activities surrounding the performances include communal interaction, preservation of local culture, and reinforcement of religious identity amid the challenges of modernization. The study further reveals that the concept of living hadith is embodied in wayang narratives that convey ethical messages aligned with the sunnah of the Prophet. These findings highlight the importance of revitalizing local cultural traditions as an effective medium for contemporary Islamic education and value transmission.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

In the book Bina Belajar Al-Qur'an dan Hadith for grade V MI published by Erlangga Publisher in accordance with the madrasah curriculum (KMA) No. 183 of 2019, this book is analyzed by researchers in meeting the needs of 21st century learning, especially in developing critical thinking skills, creativity, communication, and collaboration. This study aims to analyze the feasibility of textbooks based on four aspects of the National Education Standards Agency (BSNP) standards, namely the feasibility of content, feasibility of presentation, language and graphics. This study uses a literature study approach (library study) which is used to collect various data sources from the book Bina Belajar Al-Qur'an dan Hadith, journals and others. The results of the study show that this book is in the very feasible category, with the suitability of the material to KMA No. 183 of 2019, the use of communicative language, and consistent graphic displays. However, deficiencies were found in the presentation aspect, such as the absence of concept maps, learning objectives, and the lack of contextual illustrations. Overall, this book remains relevant and can support the learning of the Qur'an and Hadith in MI.

Arabic holds an important position in Islamic education as the language of the Qur'an and Hadith. However, the teaching of Arabic in Islamic educational institutions often focuses only on linguistic aspects, thus not fully achieving the goals of comprehensive Islamic education. This study aims to analyze the strengthening of Arabic language education objectives from the perspective of Islamic Tarbiyah. The method used in this study is qualitative, with a literature study and descriptive analysis approach. The analysis was conducted on relevant sources. The findings indicate that Arabic education within the framework of Islamic Tarbiyah not only emphasizes mastery of language skills but also the importance of shaping students' faith, morals, and Islamic character. The integration of tarbawi values into the objectives, materials, methods, and evaluation of learning becomes a key element in creating Arabic language education that is valuable and aligned with the goals of Islamic education. Its implications are expected to serve as a reference for curriculum development, teacher competence improvement, as well as the formulation of contextual, integrative, and sustainable Arabic language learning policies in national Islamic educational institutions.