Publication Search

This study examines the role of the Office of Religious Affairs (Kantor Urusan Agama/KUA) of Medan Petisah District in realizing sakinah families within the community. A sakinah family is one of the main goals of marriage in Islam, characterized by tranquility, affection, and harmony based on faith and devotion to Allah SWT. This study aims to analyze the concept of a sakinah family from an Islamic perspective, as well as the role and forms of family development activities carried out by the KUA of Medan Petisah District. The research employs a qualitative method with a descriptive approach through interviews and documentation involving KUA officials and religious counselors. The findings indicate that the KUA plays an active role through premarital guidance and religious counseling in fostering sakinah families. This study is expected to contribute as an evaluation and provide recommendations to improve the effectiveness of sakinah family development programs.

Religious learning in secondary schools is not only implemented through intracurricular activities but is also strengthened by applicative extracurricular programs. One form of actualizing religious learning is kultum khitobiyah activities within the Islamic Spiritual Organization (Rohani Islam/Rohis). This study aims to describe the actualization of religious learning through Rohis kultum khitobiyah activities in developing students’ public speaking skills and spirituality at SMA Negeri 2 Tuban. This research employed a qualitative approach using field research methods. Data were collected through observation, interviews, and documentation, while data analysis was conducted through data reduction, data display, and conclusion drawing. The results indicate that kultum khitobiyah activities effectively actualize religious learning through students’ active involvement in religious preaching practices. These activities contribute positively to the development of public speaking skills, particularly in terms of courage, self-confidence, and the ability to deliver ideas systematically. Furthermore, kultum khitobiyah activities also play a significant role in strengthening students’ spirituality, as reflected in increased religious awareness, internalization of Islamic values, and the manifestation of religious attitudes in daily life. Therefore, kultum khitobiyah activities within the Rohis extracurricular program have a strategic role in reinforcing religious learning by integrating communication skill development with students’ spiritual formation.

This study analyzes the ethics of Christian Religious Education teachers based on James 3:1, which emphasizes the great responsibility carried by those who teach in the context of educational ministry. The research aims to examine the relevance of biblical principles regarding the role and duties of teachers with the implementation of the professional code of ethics for Christian Religious Education teachers in Indonesia. Teachers are not only responsible for delivering academic knowledge but also serve as moral and spiritual role models whose words, attitudes, and actions significantly influence students’ faith development. This study uses a descriptive qualitative method through literature analysis, including the interpretation of James 3:1, ethical guidelines, and theological-pedagogical studies. The findings show that James 3:1 provides a strong warning for teachers to be cautious, responsible, and accountable in their teaching practices, as their judgment before God is greater. In conclusion, the ethics of Christian Religious Education teachers reflect their faith commitment in carrying out their responsibilities with integrity.

This study examines the role of understanding Christian theology in improving the quality of Christian Religious Education (CRE) learning. The focus of the study is how theological foundations can shape students’ character, morals, and spiritual development, as well as how teachers’ instructional strategies can support the achievement of these learning outcomes optimally and sustainably. The method used is a qualitative literature review, analyzing various relevant books and journal articles related to CRE, teaching approaches, and the integration of faith values into the educational curriculum. The findings indicate that mastery of Christian theology serves as an essential foundation in learning, as it enables students to understand their faith deeply while also internalizing Christian principles in their daily lives. In addition, interactive, contextual, and participatory learning methods have been shown to increase student engagement and motivation in the learning process. The role of the teacher as a moral and spiritual role model is also a key factor in strengthening the internalization of these values. Thus, an understanding of Christian theology not only supports cognitive aspects but also contributes to shaping students’ character and ethical behavior, making CRE learning transformational and holistic.

Diversity is an inherent aspect of social life, particularly in a multicultural society like Indonesia, which comprises various ethnicities, races, cultures, and religions. Differences in belief should not lead to conflict but instead foster mutual respect and peaceful coexistence. Islam, as a religion of rahmatan lil ‘alamin (a blessing for all creation), upholds tolerance as a fundamental social value. However, the Qur'an outlines certain limits to ensure tolerance does not compromise core principles of faith. This study aims to explore the concept and boundaries of religious tolerance from the perspectives of three prominent Nusantara exegetes: Shaikh Nawawi al-Bantani, Muhammad Hasbi al-Shiddieqy, and Buya Hamka, while identifying similarities and differences in their views. Using a library research method with a comparative descriptive analysis, the study examines their interpretations. The findings reveal that all three scholars share a consistent understanding of tolerance as an attitude of mutual respect, understanding, and acceptance of differences to achieve a peaceful and harmonious society. Nevertheless, they differ in defining its limits. Nawawi al-Bantani includes aspects of faith and politics, Hasbi emphasizes moral-based social interactions, and Hamka confines tolerance to social relations not related to faith.

The phenomenon of mafqud (missing heirs) creates complex legal issues within Islamic inheritance law, particularly regarding the realization of justice and legal certainty in the distribution of estate assets. This study examines the legal position of mafqud as a temporary impediment in inheritance allocation and analyzes the procedural mechanisms applied by religious courts in determining mafqud status. Employing a normative juridical method, this research relies on primary legal materials, including the Qur’an, Hadith, classical fiqh references, and relevant judicial decisions, supported by secondary materials such as academic books and scholarly journals. The findings indicate that mafqud serves as a temporary barrier to inheritance distribution, requiring careful judicial assessment to ensure the protection of all heirs’ rights while remaining consistent with Islamic legal principles and the applicable national legal system. Therefore, structured and systematic procedures implemented by religious courts play an essential role in guaranteeing both justice and legal certainty in inheritance disputes involving mafqud.

This study explores the shift from traditional to modernist educational paradigms in Islamic boarding schools (pesantren), which have been in existence since before Indonesia’s independence. The shift involves adapting learning methods while retaining traditionalist approaches, ensuring that they meet modern needs without eliminating their core values. The study uses a qualitative-phenomenological approach to examine three main areas: (1) the strategy of educational values and spiritual practices employed by pesantren leaders, with an emphasis on the TAQWA method, which aims to improve student understanding quickly; (2) the integration of Qur'an literacy, religious traditions, and environmental empowerment in the educational process; and (3) the impact of this model on student character development. Qur'an literacy in this context extends beyond reading and memorizing verses, focusing on understanding and actualizing its values in daily life. Religious practices such as book study, worship routines, and etiquette coaching promote moral development. Environmental activities, such as agriculture and natural resource management, encourage independence and ecological awareness. This holistic approach can serve as a model for character education, blending spiritual, social, and environmental aspects, while strengthening pesantren's role in fostering moral and ecological awareness.

This study aims to systematically analyze the implementation of formative and summative assessments in Grade IV Islamic Religious Education (PAI) at SDN 2 Konda within the framework of the Merdeka Curriculum. The research employs a qualitative approach with a case study design to obtain an in-depth and contextual understanding of classroom assessment practices. Data were collected through classroom observations, in-depth interviews with teachers, the principal, and parents, as well as an analysis of curriculum documents and various assessment instruments used throughout the learning process. The data were analyzed using thematic coding techniques supported by NVivo software, guided by the Formative Summative Continuum framework to examine the alignment and integration between both assessment types. The findings indicate that teachers have regularly implemented formative assessment through digital quizzes, direct observation, reflective discussions, and continuous feedback, which have increased student participation and strengthened competency mastery. Meanwhile, summative assessment was conducted at the end of the semester through written tests and project-based assignments; however, it still primarily emphasizes cognitive aspects and has not fully integrated formative assessment evidence. The study also identifies limitations in the use of multidimensional rubrics, continuous portfolio management, and meaningful parental involvement in the overall evaluation process.

This study examines Philippians 1:9-10 as a theological foundation for integrating emotional and spiritual intelligence in Christian Religious Education (CRE). The background reveals that CRE in Indonesia primarily focuses on cognitive knowledge transfer, often overlooking the development of emotional and spiritual intelligence. This study aims to explore how Philippians 1:9-10 can provide a biblical framework for combining these two dimensions of intelligence in CRE. The research method used is biblical exegesis with a qualitative approach, supported by a literature review. The findings suggest that Philippians 1:9-10 highlights three integrated dimensions: love (emotional-affective), knowledge (cognitive), and discernment (spiritual-reflective). These dimensions, when integrated, offer a holistic model for CRE that nurtures students comprehensively. The study’s implications call for a reformed CRE curriculum that systematically incorporates emotional and spiritual intelligence, with teaching practices that model Christ’s humility, love, and obedience. This holistic approach can enhance the formation of Christian character, promoting not only intellectual growth but also emotional maturity and spiritual depth in students.

This research explores how the theology of embodiment in 1 Corinthians 6:19-20 can serve as a biblical foundation for integrating the embodied dimension in Christian Religious Education (CRE) pedagogy. The research background is the tendency of CRE in Indonesia to be highly cognitive-centric and neglect the embodied dimension, despite contemporary research showing the importance of sensory experience in constructing religious experience. The research objective is to conceptually explore the theological foundation and pedagogical implications of the theology of embodiment for CRE. The research method is library research with grammatical-historical exegesis analysis of 1 Corinthians 6:19-20 and conceptual synthesis with embodied cognition theory and body pedagogics. The findings show that the body has intrinsic sacred value as the temple of the Holy Spirit and the glorification of God occurs explicitly through the body. Religious knowledge is embodied, rooted in sensory-motor experience. The pedagogical implication is that CRE needs to integrate systematic embodied practices such as somatic inversion, participatory rituals, and cultivation of enactive mastery for experientially transformative learning. This research contributes theoretically by bridging biblical exegesis and embodied cognition theory, and provides practical direction for developing holistic CRE that integrates the body as an authentic and biblical medium for learning faith.

Studies on Eucharistic Adoration have predominantly emphasized its role as a personal devotional practice and individual spirituality, while its implications for Catholic Religious Education as a space for faith formation remain underexplored. This gap indicates the need for a theological-pedagogical reflection that connects Eucharistic Adoration with the process of faith education, particularly in the context of young people. This study aims to examine Eucharistic Adoration as an expression of Sacramentum Caritatis and its relevance as a formative space within Catholic Religious Education. The research employs a qualitative approach through a library research method, analyzing Church documents, theological works, and relevant academic literature on the Eucharist, faith education, and psycho-spiritual well-being. The findings reveal that Eucharistic Adoration is not merely a liturgical or devotional practice but also holds significant pedagogical value. It can be understood as a contemplative space that enables young people to experience a personal relationship with Christ, reflect on their inner experiences, and deepen their awareness of God’s transformative love. Furthermore, this study indicates that Eucharistic Adoration has the potential to support psycho-spiritual well-being by providing moments of silence, self-acceptance, and meaning-making in the light of faith. These findings highlight that integrating Eucharistic Adoration into Catholic Religious Education can enrich faith learning processes and help young people live their faith in a more personal and holistic manner. This study contributes to theological and educational discourse by positioning Eucharistic Adoration as a relevant practice of faith formation within contemporary Catholic education.

The community service program conducted by students during the Field Work Practice (PKL) at TPQ Nurul Huda, Riam Mengelai Village, is implemented as a tangible contribution to student guidance, focusing on enhancing religious competence, discipline, and worship skills. This program was motivated by the need to improve the quality of religious education systematically and according to the skill level of each student, making learning more effective and targeted. The objective of this service is to optimize student guidance by improving Quran reading skills, daily prayer memorization, moral development, and active participation in religious activities according to each class’s ability. The implementation method includes initial observation, planning a guidance program based on skill levels, direct teaching and learning, individual and group mentoring, and periodic evaluation. Students are divided into four classes according to their ability: Class 1 for students at IQRA’ levels 1 and 2, Class 2 for IQRA’ 3 and 4, Class 3 for IQRA’ 5 and 6, and Class 4 for students who can read the Quran fluently. Each class receives materials tailored to their level, ranging from introduction to Arabic letters, Quran reading, daily prayer memorization, to moral development and worship practices. This class-based guidance approach allows PKL students to provide focused attention, ensuring optimal learning outcomes. The results show significant improvements in students’ discipline, learning motivation, Quran reading skills, prayer memorization, and moral understanding. Class-based guidance according to skill levels provides each child with an appropriate learning experience, enabling maximal development. PKL students gain practical experience in early childhood religious education, lesson development, and classroom management. This program is expected to serve as a systematic, effective, and sustainable model for student guidance at TPQ Nurul Huda.

In the era of globalization and rapid technological advancement, Indonesia’s indigenous culture faces various challenges that may gradually erode traditional values within society, particularly among the younger generation. Local cultural diversity represents a vital national asset that must be preserved and sustained through strategic efforts, one of which is education. Social studies education plays an important role in instilling students’ knowledge, understanding, and appreciation of local cultural diversity as an essential component of national identity. This article aims to examine the contribution of social studies education to the development of students’ character through respect for cultural diversity in their surrounding environment, the cultivation of tolerance, and the enhancement of cultural awareness. The study adopts a qualitative descriptive approach using a literature review methodology by analyzing relevant academic sources, including books, journal articles, and previous research findings. The results reveal that integrating local culture and indigenous knowledge into social studies learning can strengthen students’ social awareness, deepen their understanding of cultural values, and foster responsible, empathetic, and tolerant character traits. Moreover, the effectiveness of local culture–based social studies education is strongly influenced by the role of teachers as facilitators, motivators, and role models who provide contextual, relevant, and meaningful learning experiences for students.  

Abstract: The promotion of religious moderation in society can prevent potential conflicts and build bridges of brotherhood between religious communities. Likewise, the IAKN Tarutung Postgraduate Christian religious education masters study program through Community Service activities in Doloksanggul sub-district, Humbang Hasundutan Regency. Community service activities participants consist of lecturers and students. Through this activity, the Christian religious education Masters Study Program also carried out research aimed at finding out the benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency. The material content of religious socialization activities contains 4 indicators as follows: 1. Teaching the ability to live with differences, 2. Building mutual trust, 3. Mutual understanding, 4. Being respectful of each other. This method of implementing community service applies the Participatory Action Research (PAR) method. Community service activities will be carried out from May to August 2024 with a target group of 33 adult people. The community is taught to understand the 4 indicators above through the guidance of the Community service activities team. The benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency can be seen from the number of respondents who answered the question yes on average, 31.6 with a percentage of 95.85%, while the number of respondents who answered no was 1.4 with a percentage of 4.15%. This means that the material content of religious moderation socialization activities in Doloksanggul Village, Humbang Hasundutan Regency is very useful in preventing potential conflicts and building bridges of brotherhood between religious communities.

Infrastructure expansion has been increasingly recognized as a transformative force shaping the social, economic, and cultural dynamics of coastal communities. This study investigates the effects of major infrastructure development specifically ports and toll roads on social mobility and religious practices within the traditional fishing communities of Bengkalis Island. Using a qualitative design, data were collected through field observations, in-depth interviews with fisherfolk, local leaders, and religious figures, as well as reviews of regional development policies. The findings reveal that new infrastructure has introduced shifts in livelihood patterns, encouraging economic diversification beyond traditional fishing activities. These shifts contribute to both upward and horizontal mobility, altering long-standing social hierarchies within the community. Moreover, the changing economic landscape influences religious life: traditional maritime rituals experience reduced centrality, while formalized religious organizations gain greater authority and participation. Infrastructure development also increases exposure to external cultural influences, accelerating negotiations of religious identity and modern interpretations of faith. Overall, this study argues that infrastructure projects function not only as physical catalysts of development but also as sociocultural drivers that reshape belief systems, communal relations, and the lived realities of traditional fishing populations. The research highlights the necessity of adopting development strategies sensitive to local contexts and cultural continuity.

This study discusses the judge’s considerations in granting child custody of a non-mumayyiz (underage) child to the biological father in the Religious Court Decision of Tanjung Karang Number: 1379/Pdt.G/2024/PA.Tnk. Generally, according to Islamic law and the Compilation of Islamic Law (KHI), custody of a non-mumayyiz child is granted to the biological mother. However, in this case, the panel of judges decided to grant custody to the biological father. The purpose of this research is to identify the legal reasoning behind the judge’s decision and the legal implications of such a ruling. The study employs a normative juridical method with a descriptive-analytical approach, supported by primary data obtained through interviews and secondary data from legislation and legal literature. The results show that the judge’s consideration was based on the best interest of the child principle, as the mother had remarried a non-Muslim man and converted to another religion, which made her ineligible to be the custodian under Islamic law. The legal implication of this decision reinforces the authority of judges to interpret hadhanah provisions contextually, ensuring the protection of the child’s rights and supporting their growth in accordance with religious teachings and prevailing social norms.

This study discusses the judge’s considerations in granting permission for polygamy to a husband who had committed adultery, as stated in the Religious Court Decision of Tanjung Karang Number: 737/Pdt.G/2024/PA.Tnk. Generally, Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 on Marriage upholds the principle of monogamy but allows polygamy under certain conditions with court approval. This case is particularly interesting because the court granted permission for polygamy to a husband who was proven to have engaged in an affair and committed adultery resulting in a child born out of wedlock. The study aims to identify the legal considerations of the judge and the legal implications regarding the marriage and joint property. The research employs an applied normative legal method with a qualitative approach, using primary data from interviews and secondary data from legislation and legal literature. The results show that the judge considered granting permission for polygamy as a means of legalizing the existing relationship to maintain public morality and prevent continuous sinful behavior, although it conflicts with moral values. Legally, the second wife has no rights over the joint property acquired before the polygamous marriage, as stipulated in Article 65 paragraph (1) letter b of the Marriage Law

This study aims to analyze the meaning of interfaith marriage in the film Komang using Ferdinand de Saussure's semiotic theory. This theory emphasizes the relationship between signifier and signified as well as the concepts of langue and parole to explain the interaction between social systems and individual expression. The results of the analysis show that the visual, verbal, and symbolic signs in the film represent the clash between love and belief. Scenes such as the initial meeting at a cultural festival, family rejection, and symbolic marriage become a form of negotiation between social values and personal freedom. This film affirms that interfaith marriage in Indonesia can only be accepted through compromise with the religious norms of the majority, but still presents a message of tolerance through symbols of cultural harmony. Therefore, the film Komang is not just a romantic narrative, but a social reflection on the relationship between religion, culture, and love in a pluralistic society.

Faith education for children in contemporary Christian families is experiencing a crisis as many parents completely hand over the responsibility of faith education to schools and churches. This study aims to analyze the principles of faith education in Deuteronomy 6:4-9 and formulate strategic roles for Christian Religious Education teachers in empowering parents to implement faith education at home. The research method used is qualitative with a library research approach and hermeneutical analysis of Deuteronomy 6:4-9. The results show that Deuteronomy 6:4-9 emphasizes the importance of parental role modeling, repetitive teaching, integration of faith in daily life, and creation of a faith-rich home environment. Christian Religious Education teachers play a strategic role in empowering parents through theological training, provision of practical materials, continuous mentoring, partnership with churches, and exemplary living. Collaboration between Christian Religious Education teachers and families is essential to build a holistic faith education ecosystem so that children grow with a strong faith foundation from home.

Mutual cooperation in community service activities in the neighborhood association 010 has been going on for a long time, but Christian religious education has not yet maximally contributed to the community members, so that Christian values ​​have not been maximally internalized. This paper aims to explain the values ​​of Christian religious education internalized for community members through mutual cooperation in community service in the neighborhood association. The research method used is descriptive qualitative research with a literature study and documentation approach. The results found through the research are that the awareness of the community members of the neighborhood association 010 Empaong Muna Hamlet in mutual cooperation in community service has improved and they are continuously motivated to maintain environmental cleanliness. This research can be concluded that every community member of the neighborhood association has an awareness to maintain environmental cleanliness continuously, so that harmony, peace, and tranquility will be created in life.