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This study discusses fiqh ibadah as an important branch of fiqh that regulates the procedures for performing worship in accordance with Islamic law. The main objective of this study is to clarify the basic concepts of law, principles, and scope of worship in Islam so that its implementation is in accordance with sharia provisions. The data sources consist of primary literature (the Qur'an and Hadith) by analyzing scientific works from Google Scholar from 2018 to 2025 sourced from Indonesian and English journals. This study systematically describes the meaning of fiqh ibadah, sharia, and the legal basis derived from the Qur'an, sunnah, ijma, and qiyas. It includes complete arguments such as istihsan, maslahah, and urf. The discussion also covers the principles of ibadah mahdhah, which emphasize the necessity of evidence in its implementation to prevent bid'ah practices. The scope of fiqh ibadah focuses on four main acts of worship, namely prayer, zakat, fasting, and hajj, which have specific provisions in sharia. In addition, it also discusses the essence and purpose of worship, which shows that worship is a form of submission and love of a servant to Allah SWT and the main purpose of human creation. Through an understanding of fiqh worship, Muslims are expected to be able to perform worship correctly, validly, and accepted by Allah SWT, as well as a means of achieving benefit and happiness in this world and the hereafter.

Syiir is a series of beautiful and refined words composed through linguistic strength and rich imaginative expression. In the context of Islamic da’wah, syiir has long been used as one of the media or approaches by preachers (da’i) to convey religious messages to the community in a persuasive manner that touches emotional aspects. Explicitly, syiir has the ability to stimulate feelings, develop inner awareness, and instill moral and spiritual values, as reflected in various narratives and practices of earlier religious figures. This study, using an integrative–interconnective approach, aims to examine Madurese syiir composed by KH. Musfik Al-Karawi and broadcast through the amateur radio medium YG3AMP, with a focus on the level of community understanding and the resulting social impacts. The research employs a qualitative approach with a case study design. Data were collected through in-depth interviews, field observations, and documentation to obtain a comprehensive understanding of the phenomenon. The findings indicate that the Madurese syiir by KH. Musfik Al-Karawi provides a good level of understanding for the community and generates various positive social impacts. One of the most significant impacts is the transformation of community behavior, reflected in changes from unfavorable attitudes to better ones, and from good behavior to even better conduct in daily life.

Thaharah represents a core principle within Islamic teachings, encompasses both bodily cleanliness and spiritual sanctity, and functions as an essential requirement for the proper observance of acts of worship, including prayer, tawaf, and the recitation of the Qur’an. This concept extends beyond ritual practice, reflecting a manifestation of faith that encourages Muslims to maintain personal hygiene, environmental cleanliness, and spiritual closeness to Allah SWT. This study aims to explore and critically examine the concept of thaharah in a comprehensive manner, clarify its role within Islamic religious practices, and assess its relevance in fostering clean lifestyle behaviors and appropriate worship practices in accordance with Islamic legal principles in contemporary society. Conceptually, thaharah is divided into two main forms: purification from ritual impurity (hadas) through ablution (wudu), ritual bathing (ghusl), or dry purification (tayammum), and purification from physical impurities (najis) by cleansing the body, clothing, and surrounding environment. The normative foundation of thaharah is reinforced by textual evidence, including Surah Al-Ma’idah verse 6 and prophetic traditions that emphasize cleanliness as an integral part of faith. Thus, thaharah offers a holistic perspective on cleanliness that integrates both worldly and spiritual dimensions of Muslim life.  

The obligation to consume halal food is a fundamental right of Muslim consumers, guaranteed by Islamic principles and Indonesian positive law. However, in practice, many food business operators still distribute products that have not obtained halal certification, resulting in legal uncertainty and potential material and immaterial losses for Muslim consumers. This study aims to analyze the forms of legal protection available to Muslim consumers regarding food products that are not halal-certified and to examine the responsibility of business actors as well as the role of the government in ensuring halal food compliance in Indonesia, using Sushi Go Restaurant as a case study. This research applies a normative juridical method with a statutory and case approach, supported by library research of primary, secondary, and tertiary legal materials. The findings indicate that legal protection for Muslim consumers has been comprehensively regulated through Law Number 8 of 1999 on Consumer Protection and Law Number 33 of 2014 on Halal Product Assurance. Nevertheless, the implementation of these regulations remains inadequate, particularly in terms of supervision and law enforcement against non-compliant business actors. The absence of halal certification and insufficient disclosure of halal information at Sushi Go Restaurant potentially violates Muslim consumers’ rights to legal certainty and accurate information. Therefore, stronger regulatory enforcement, improved supervision, and increased awareness among business actors and consumers are essential to ensure effective legal protection for Muslim consumers.

This study describes the implementation of Field Work Lectures (KKL) in Muara Wahau Village, focusing on religious education, youth character building, and community economic and social empowerment. KKL students were directly involved in teaching at the TPQ (Islamic Religious Education Center), tutoring for elementary and kindergarten students, leadership development in junior and senior high schools, mentoring MSMEs, community service activities, group exercise, and family health data collection. Data were obtained through observation, interviews, and documentation, then analyzed thematically. The results showed that the KKL successfully improved the youth's Quran reading skills, understanding of religious values, discipline, leadership, and social awareness. Furthermore, economic and social empowerment through MSME mentoring and community activities strengthened community independence and synergy. Obstacles such as high rainfall and the absence of the village head were successfully overcome through intensive coordination and adjustments to the activity schedule. The KKL proved effective as a practical learning tool for students while also having a positive impact on the community.

Islamic education in the digital era faces significant challenges in improving the quality of learning and developing students' critical thinking skills. One promising solution is the implementation of deep learning-based Islamic education, which can facilitate the teaching of religious material more effectively and easily accessible via the internet. Deep learning has the potential to strengthen students' critical thinking skills and understanding of Islamic values ​​in a more interactive and personalized manner. This study used a literature review method to analyze various relevant literature sources. The results indicate that deep learning can increase student engagement, enable personalized learning, and provide real-time evaluation of learning progress. However, the implementation of this technology also faces challenges, particularly related to the availability and quality of relevant data. Therefore, efforts are needed to improve data quality and develop learning models tailored to student needs to achieve optimal results in technology-based Islamic education.

This study examines the influence of teaching the classical text Hadiyyah al-‘Arus on the mindset of female students (santri putri) regarding their readiness for marriage: A case study at Pondok Pesantren Putri An Nur 1 (Asrama Az-Zubaidah), Malang. The research departs from the recognition that pre-marital education in Islamic boarding schools (pesantren) should extend beyond mere Islamic legal aspects and actively shape the students’ mindset as well as their mental, emotional, and spiritual preparedness to embrace marriage as an act of worship (ibadah) and a sacred trust (amanah). The study employed a qualitative approach with field research design. Data were collected through participant observation, in-depth interviews, documentation, and relevant literature review. The data were subsequently analyzed using descriptive-analytical methods to identify the relationship between the teaching of Hadiyyah al-‘Arus and the students’ marital readiness. The findings reveal that the systematic study of Hadiyyah al-‘Arus significantly shapes the students’ mindset. The santri no longer view marriage merely as a physical or social union but as a profound spiritual trust that demands religious, emotional, and moral preparedness. They emphasize the importance of selecting a spouse based primarily on religious commitment and good character (din and akhlaq), understanding the rights and obligations of husband and wife, and avoiding excessive or extravagant wedding celebrations (walimah). It can be concluded that Hadiyyah al-‘Arus serves as a highly effective medium for pre-marital education in the pesantren context, successfully fostering comprehensive understanding, positive attitudes, and awareness among female students toward building a tranquil, loving, and merciful family (sakinah mawaddah wa raḥmah). The study recommends the continued and systematic integration of classical turath texts into pesantren curricula as well as further research with broader and comparative scope.

Social media has become a double-edged sword; acting as a space for religious learning while simultaneously serving as a medium for spreading radicalism. As digital natives, students are vulnerable to extremist narratives if not equipped with adequate cognitive immunity. This study aims to examine the influence of Digital Religious Literacy and Critical Thinking skills on the resilience of Islamic Religious Education (PAI) students in countering radical narratives. Using a quantitative approach with a correlational method, this study involved 30 PAI students selected through random sampling. Data collection instruments used a Likert scale questionnaire that had been tested for validity and reliability. Data analysis was performed using multiple linear regression. The results showed that: (1) The level of digital religious literacy and counter-radicalism attitudes of students were in the "very high" category with mean scores of 22.40 and 23.00 respectively; (2) There is a significant positive relationship (Sig. < 0.05) between digital literacy and critical thinking towards the attitude of countering radicalism; and (3) Simultaneously, these two variables contributed 68.2% in forming students' mental resilience in the digital space. These findings imply the need for a reorientation of the PAI curriculum that integrates the strengthening of critical reasoning and digital literacy as a fortress of religious moderation.

This study aims to analyze the role of spiritual leadership of the kiai in strengthening the organizational resilience of Al-Asy’ary Islamic Boarding School in the era of Society 5.0. The research employs a qualitative approach with a case study design. Data were collected through in-depth interviews with the kiai, teachers, and students, as well as observation and supporting documentation. Data analysis followed the interactive model of Miles, Huberman, and Saldaña, consisting of data condensation, data display, and conclusion drawing. The findings indicate that the kiai’s spiritual leadership is a key determinant of pesantren resilience through the integration of transcendental, ethical-humanistic, and adaptive-progressive dimensions. The kiai successfully guides the selective and meaningful use of digital technology by positioning it as a means of service (khadam), rather than an end in itself. Leadership practices based on role modeling, moral values, and spiritual reinforcement foster students’ moral autonomy and create a stable organizational climate amid digital disruption. This study concludes that the resilience of traditional pesantren in the Society 5.0 era lies in the strength of spiritual values sustained through adaptive and continuous spiritual leadership.

Advances in technology and research in the field of pharmacy have driven innovation in drug formulation and administration methods to improve the effectiveness and safety of therapy. One of the most widely developed dosage forms is suspension injections, which are sterile preparations containing particles of active ingredients that are insoluble in the carrier fluid. This study aims to review the effects of various administration routes, such as intra-articular, intramuscular, and subcutaneous, on the efficacy and safety of suspension injections. The method used is a literature study analyzing various scientific journals from databases published in the last ten years. The results of the review show that the route of administration has a significant effect on the therapeutic effect, where the intra-articular route provides a strong local effect with low systemic risk, the intramuscular route produces long-term effects and is relatively easy to perform, while the subcutaneous route provides stable drug release over a long period of time. Overall, the choice of injection route for suspension injections should be tailored to the characteristics of the drug, the patient's condition, and the therapeutic goals to achieve optimal, safe, and comfortable treatment outcomes for the patient.

Facilities and infrastructure are essential components in the provision of education, functioning to support the effectiveness of teaching and learning processes, student comfort, and the achievement of quality learning outcomes. In boarding-based Islamic schools (madrasah), facility needs become more complex due to the integration of formal academic curricula with religious instruction and a full residential system. The National Education Standards (SNP) serve as the national reference for the fulfillment of educational facilities in Indonesia; however, the standards do not specifically regulate boarding facilities, resulting in a gap in facility fulfillment among pesantren-based madrasah. This study aims to evaluate the suitability of educational facilities and infrastructure at MTsS Sunanul Husna, South Tangerang City, with the SNP and to identify inhibiting factors affecting the fulfillment of such standards. The research employed a qualitative case study design through observation, interviews, and documentation. Data analysis was conducted using interactive procedures, including data reduction, data display, and conclusion drawing. The findings indicate that academic facilities are categorized as adequate, with classrooms, teacher rooms, administrative offices, computer laboratories, and a UKS room available and functioning, although the library and student sanitation facilities require improvement. Boarding facilities such as dormitories, worship areas, and kitchen facilities are categorized as good, despite not being covered in the SNP. The study reveals that financial limitations, centralized authority at the foundation level, and the absence of national standards for boarding education represent the main inhibiting factors. The study implies the need for the formulation of facility standards specifically for boarding madrasah and for strengthened collaboration among the government, foundations, and communities in fulfilling educational infrastructure.

This study aims to describe the implementation of the principles of tawassuth, tawazun, and tasamuh in religious activities at Islamic boarding school Al-Manshuriyah Plered-Purwakarta, as well as to analyze the supporting factors, challenges, and their impact on shaping the moderate character of the the students. This research employs a qualitative approach with a descriptive method. Data were collected through observation, interviews, and documentation. The findings indicate that the implementation of Ahlussunnah wal Jama’ah (Aswaja) values has been carried out effectively through various programs such as routine Islamic study sessions, Qur’an reading, congregational prayer, commemoration of Islamic holidays, and social-religious activities. The principle of tawassuth is reflected in the congregation’s moderate attitude in understanding religious texts, tawazun is demonstrated through the balance between worship activities and social engagement, while tasamuh is manifested through harmonious interactions and appreciation of differences. Supporting factors include visionary leadership and a conducive learning environment, whereas inhibiting factors involve the diverse backgrounds of community members and limited facilities. The implementation of Aswaja values has positively contributed to the development of moderate, tolerant, and religious character among the congregation. This study reinforces the importance of Islamic boarding school as a center for cultivating Wasathiyah-based Islamic character in society.

This study critically examines the emerging phenomenon of celebrity preachers as a significant form of religious commodification within the realm of digital da’wah. The rapid proliferation of social media has fundamentally transformed how religious messages are disseminated, with platforms like YouTube, Instagram, and TikTok becoming primary channels. Utilizing a quantitative methodology that combines comprehensive literature studies with online questionnaires distributed to social media users, this research investigates public perceptions regarding digital da’wah practices and high-profile preachers. The findings reveal a commodification process characterized by three key aspects: the tailoring of content to suit market preferences, the shift of audiences into active consumers, and the strategic construction of public images by preachers to sustain popularity. While respondents value the accessibility of digital da’wah, they strongly emphasize the necessity of ethical boundaries to preserve its spiritual essence. Consequently, digital da’wah requires sincerity, scholarly integrity, and moral responsibility to remain an authentic medium for Islamic teachings.

This study aims to describe the implementation of scientific learning strategies in the 2013 Curriculum in Islamic Religious Education and its impact on the activeness of third-grade students at SD Negeri 101765 Bandar Setia. This research employed a qualitative approach with a phenomenological design. Data were collected through observation, interviews, and documentation, and analyzed using data reduction, data display, and conclusion drawing techniques. The results indicate that the application of scientific learning steps (5M), namely observing, questioning, collecting information, associating, and communicating, effectively enhances students’ activeness in asking questions, participating in discussions, and communicating learning outcomes. The learning process becomes more interactive, enjoyable, and meaningful. However, several challenges remain, including limited instructional time, differences in students’ literacy abilities, and less conducive classroom conditions. Therefore, more structured lesson planning and adaptive learning strategies are required to achieve optimal learning outcomes in Islamic Religious Education.

This study was conducted based on the idea that understanding the values of worship contained in the Qur'an plays an important role in shaping the faith, obedience, and religious behavior of Muslims. Worship education is not only related to the formal and ritual implementation of religious commands, but also significantly influences the formation of attitudes, personality, and character in daily life. Therefore, an in-depth study of the ideas and foundations of worship education in the Qur'an is necessary so that these values can be properly understood and applied, especially in the field of education. This research employs a qualitative method with a literature study approach, focusing on the analysis of Qur'anic verses related to worship. It is supported by various sources such as tafsir books, Islamic education literature, and relevant scientific references. The findings indicate that worship education in the Qur'an emphasizes strengthening faith in Allah, developing consistency in worship practices, and fostering noble character. Furthermore, worship education helps balance the relationship between humans and the Creator while also enhancing social interactions among individuals. The values of worship contribute to the development of spiritual awareness, discipline, moral responsibility, and positive social behavior. In conclusion, worship education based on the Qur'an serves as a fundamental foundation for shaping Muslims who are faithful, possess good character, and are able to practice Islamic values comprehensively in their daily lives.

The waste problem in Karanglewas Village, Kutasari District, Purbalingga Regency, continues to increase alongside agricultural, trade, and MSME activities, while the management system remains conventional, without sorting, resulting in environmental pollution and limited landfill capacity. This community service program aims to implement the Integrated Independent Waste Sorting and Processing Tool (PLASMA-T) as an innovative solution that processes organic waste into compost and melts plastic waste into paving blocks that are useful and economical. The activities are carried out in stages, including problem identification, socialization, technical training, operational trials, evaluation of results, and the handover of the equipment to the Mitra Sejahtera TPS, with ongoing assistance so that the community can operate the equipment independently. The expected outcomes include a reduction in waste volume at the TPS, increased community awareness and skills in waste management, and the creation of new business opportunities through compost and paving block products. Thus, this program not only addresses environmental issues but also strengthens the village's circular economy and has the potential to serve as a model for other regions.

The background of this research is based on the enormous potential of zakat, infaq, shadaqah, and waqf (ZISWAF) as Islamic social finance instruments which, if managed optimally and sustainably, can play a significant role in reducing poverty and promoting comprehensive economic independence among communities amid the ongoing challenges of social inequality. The purpose of this study is to explain the strategic function of ZISWAF in strengthening the community’s economy while emphasizing the urgency of professional, transparent, and targeted management for the improvement of public welfare at large. The research method used was library research, evaluating various literature sources such as books, scientific journals, and relevant previous research reports. The collected data was then analyzed using a qualitative descriptive approach to provide an in-depth understanding of the mechanism of economic empowerment through ZISWAF. Research findings show that ZISWAF plays a crucial role in improving economic welfare through a paradigm shift from consumptive assistance to productive assistance programs. Management oriented towards sustainability and transparency has proven effective in promoting economic ind ependence among low-income communities and significantly reducing poverty rates. The implication of this study confirm that strengthening regulations, digitizing management, and improving public literacy regarding ZISWAF are essential. Management institutions must continue to improve their accountability in order to increase public trust, so that ZISWAF can become a key development in the future.

This research traces the role of classical Islamic intellectual traditions in shaping the direction and character of the contemporary Islamic education system at the Al Asror Islamic Boarding School, Gunung Pati, Semarang. This study highlights the preservation and adaptation of the main elements of turats such as the study of the yellow book, sanad-based teacher-student relations, oral learning patterns, and the development of manners and learning ethics which are maintained as the methodological foundation of Islamic boarding schools. In the context of educational modernization, this study observes how the tradition undergoes adjustment without losing its epistemological roots. Using a qualitative approach, this study explores classroom learning practices, curriculum structure, and views of pesantren stakeholders through observation, in-depth interviews, and document analysis. Field findings show that the Al Asror Islamic Boarding School is able to combine classical scientific heritage with modern educational needs, including the implementation of more systematic learning strategies, strengthening curriculum management, and the use of digital technology as a means of supporting learning. The synergy between traditional values and the demands of this era confirms that turats are not only relevant, but also remain a source of values, ethos, and a framework of thinking that enriches Islamic boarding school educational innovations. Furthermore, the results of the study emphasize that the ability of pesantren to harmonize classical intellectual heritage with social, technological, and pedagogical developments is a strategic factor for the resilience, continuity, and competitiveness of Islamic education in the modern era.

Islamic character education has become a central focus of madrasah education; however, its planning is often implemented normatively without adequate managerial and evaluative mechanisms. This study aims to analyz ethe planning of Islamic character educationatMTs Persis 23 by examining the alignment betweent he madrasah’s strategic direction, curriculum, instructional practices, habituation programs, and character evaluation. Using a qualitative case study approach, data were collected through document analysis, classroom and school observations, and in-depth interviews with the head of the madrasah, the vice principal for curriculum, and home room teachers. Data were analyzed thematically to identify patterns of planning, implementation, and evaluation. The findings reveal that the madrasah has established a strong strategic foundation for character education through its vision, mission, and religious school culture, positioning character development as a core educational objective. Character values are integrated in to the Madrasah Operational Curriculum, lessonplans, and daily habituation activities functioning as a hidden curriculum. Nevertheless, the planning of character education remains weak at the operational level, particularly due to the absence of m easurable behavioral indicators, standar dizede valuation instruments, and systematic documentation of students’ character development. This study highlightsthe gap between normativ estrategic intentions and managerial implementation. It recommends the development of simple behavioral indicators, baselineand longitudinal character assessments, ands trengthenedpe dagogical supervision to ensure that character education planning is implemented systematically and sustainably.    

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.