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The development of Islamic Religious Education in Banjar Land represents a long historical process marked by social, political, and religious transformations. Since the era of traditional da‘wah conducted by ulama through halaqah, surau-based instruction, and religious study circles (majelis taklim), the Islamic education system in this region has continuously evolved, eventually giving rise to formal educational institutions such as madrasahs and Islamic-based schools. This study aims to chronologically describe these historical dynamics, examine the factors influencing educational change, and analyze the roles of ulama, the Banjar Sultanate, and community institutions in the transformation of Islamic education. The research employs a qualitative method with a historical approach, involving the stages of heuristics, source criticism, interpretation, and historiography. Data were collected from scholarly literature, local manuscripts, and the works of Banjar ulama. The findings indicate that the transformation of Islamic education in Banjar Land, from the period of Islamization to the emergence of madrasahs and Islamic Religious Education in public schools, occurred through at least three major phases: (1) family- and community-based traditional da‘wah through langgar (prayer houses) and halaqah institutions; (2) the establishment of modern madrasahs in the twentieth century as a response to colonialism and modernity; and (3) the integration of Islamic education into the formal national education system in the post-independence era. This study affirms that Islamic education in Banjar Land possesses distinctive characteristics, is adaptive in nature, and is deeply rooted in local culture.

This Study analyzes the fulfillment of dowry requirements as mutamawwal property according to KHI Articles 30-38 and assesses the suitability of crypto assets as dowry under the positive law regime of the Marriage Law, including its implications for the protection of wives’ rights and legal certainty in the digital era. The research employs a qualititative method with a normative juridical approach through literature study of primary sources (the Qur’an, hadith, KHI, Law No. 1 of 1974, Bappebti and OJK regulations, an MUI fatwas) and secondary sources comparising journals, theses, and dissertations on crypto dowry and maqasid syariah, analyzed descriptively-analitycally and comparatively bertween Islamic law and positive law. The findings that demonstrate that normatively, crypto assets can be classified as valuable property within the KHI framework provided they meet the following criteria: possessing economic value, having clear specifications regarding type and amount, being transferable through legal mechanisms (such as gifts or wallet transfers), and being mutually agreed upon by boh parties. Consequently, they are valid as dowry with the value determined at the time of the marriage contract to minimize the impact or price volatility. However, it still poses potential value disputes, necessitating the strengthening of administrative guidelines at the KUA (office of Religious Affairs) and the enhancement of digital forensic capacty in Religious Courts. The study recommends further harmonization among the KHI, crypto asset regulations, and religious fatwas through the development of technical guidelines for crypto dowries oriented toward mashlahah and the protection of wives’ rights in the 4.0 era.

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.

The phenomenon of unregistered marriages in Indonesia is a complex issue that continues to spark debate between religious legitimacy and legal validity under national law. From an Islamic legal perspective, marriage is considered valid if it meets the essential pillars and requirements, such as the presence of a guardian, two witnesses, a dowry, and the consent (ijab qabul) both the bride and groom. However, according Indonesian national law, specifically Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law (KHI), every marriage must be officially registered to receive legal recognition and protection. This discrepancy between the two legal systems raises serious problems, particularly regarding the legal status of wives and children, inheritance rights, and legal protection for women in both the private and public spheres. This study aims analyze the issue of unregistered marriages in Indonesia from the perspectives of Islamic law and national law, and to identify the social and legal impacts unregistered marriages. The approach used is normative-juridical, by analyzing legislation, classical and contemporary Islamic legal literature, and empirical case studies in the community. Research findings indicate that although unregistered marriages are considered valid religiously, they lack legal force the eyes of the state, leading to unequal rights for women and children. This situation results in difficulties obtaining birth certificates, inheritance rights, and legal protection cases divorce or domestic violence. This research emphasizes the need for synchronization between Islamic and national legal systems through strengthening regulations and public education regarding the importance of marriage registration.

This research is motivated by the learning of Islamic Cultural History (SKI) which still focuses on memorization so that students are not able to understand the relationship between events in depth. This study aims to describe the application of conceptual dimension development to increase the effectiveness of SKI learning in grade VIII at MTs Syi'ar Islam Maibit. The method used is descriptive qualitative through in-depth interviews, participatory observations, and documentation studies. The research informants included SKI teachers, grade VIII students, and deputy heads of madrasas in the curriculum field who were selected purposively. The results of the study show that students already recognize basic historical facts in the material of the Abbasid, Ayyubid, and Mamluk dynasties, but are still weak in understanding the interconnectedness of concepts, analyzing cause and effect, and connecting historical events to the broader social context. Conceptual dimension mapping reveals that the aspects that need to be improved the most are analytical skills and the ability to structure knowledge sequentially. This study concludes that strengthening the conceptual dimension through visual media, concept maps, and analytical activities can help students understand SKI material more deeply and make learning more active and meaningful for the formation of students' character.

Family disputes over inheritance are a common social and legal issue in Indonesian society, often leading to long-term conflicts and even legal battles. This situation is influenced by the complex legal system of inheritance in Indonesia, which is pluralistic and includes Western civil law, Islamic law, and customary law. It is further complicated by social, cultural, economic, and psychological factors among the heirs. This study aims to analyze the causes of family disputes in inheritance distribution and examine the role of law in providing certainty, fairness, and benefits for all parties involved. The research method used is normative legal research with a jurisprudential approach, through the study of relevant legal regulations, legal doctrines, and court decisions. The findings show that inheritance disputes are generally caused by unfair distribution of assets, differing interpretations of law, conflicts between customary law, religious law, and national law, as well as poor communication and lack of transparency within the family. Therefore, resolving inheritance disputes requires not only the enforcement of law in a normative manner, but also non-litigious approaches such as mediation, family consultation, and increased legal awareness to maintain family harmony and legal certainty.  

Unregistered marriage (nikah siri) in Indonesia refers to marriages conducted in accordance with Islamic religious law but not officially recorded by the state. This legal gap creates significant challenges, particularly concerning the legal status of wives, children, and marital property. This study employs a normative juridical research methodology to examine the legal consequences of unregistered marriages on the positions of wives, children, and property, as well as to analyze the forms of legal protection available for children born from such marriages. The findings reveal that wives in unregistered marriages lack legal protection comparable to those in registered marriages, including rights to marital property, alimony, and inheritance. Children born from these unions initially possess legal relationships only with their mothers and maternal families. However, Constitutional Court Decision No. 46/PUU-VIII/2010 established a legal pathway for children to establish civil relationships with their biological fathers through scientific evidence such as DNA testing. Despite this judicial development, practical implementation faces considerable obstacles including evidentiary difficulties, social stigma, and limited access to legal remedies. This research concludes that active state intervention and institutional support remain essential to safeguard children's fundamental rights, including identity, inheritance, and protection from legal and social discrimination.

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.

The academic crisis among Physics students often arises due to the pressure of the credit semester sistem (SKS), grade demands, and heavy study loads. This condition drives students to focus solely on achieving academic results, while the essence of learning as worship is often overlooked. This study aims to explore how the values of Islamic education, particularly the orientation towards rewards, can help students cope with academic pressure. The methods used include literature review and a quantitative survey with an online questionnaire completed by 56 Physics and Physics Education students at Universitas Pendidikan Indonesia. The analysis results show a significant correlation between the SKS pressure and changes in learning behavior (r = 0.807), while the orientation towards rewards acts as a spiritual balance. The findings suggest that Islamic education plays a crucial role in building academic resilience through values of sincerity (ikhlas), patience (sabar), trust in God (tawakal), and balance (tawazun). Thus, academic achievements can become a means of worship while contributing positively to society. This study highlights the importance of spiritual values in achieving balanced academic success.

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.

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.

This study aims to describe and analyze in depth the actualization of school leadership based on the values of Ahlussunnah Wal Jama'ah (Aswaja) at SDIT Mutiara Palabuhanratu, Sukabumi Regency. The research method uses a descriptive qualitative approach with a case study design. Data was collected through interviews, observations, and documentation studies of various parties involved in school management. The results of the study show that school leadership integrates Aswaja values, namely tawassuth (moderate), tawazun (balanced), i'tidal (firm/straight), and tasamuh (tolerant), in policy making, curriculum management, and character development of students. The actualization of these values has an impact on the creation of a harmonious, inclusive, and oriented learning environment for the development of moderate Islamic character. An important point found is the integration of Aswaja values in the school's visions and missions, student discipline, and religious programs such as morning dhikr and dawn lectures. These programs support the formation of righteous, intelligent, and outstanding students, while strengthening the school's identity as an educational institution based on moderate Islamic values. This research confirms that Aswaja-based leadership not only serves as a normative guideline, but also as a practical strategy in building a school culture that is sustainable and relevant to the needs of the community.

This study aims to analyze the implementation of the worship habituation curriculum in the formation of students' religious character at SMP IT Ma'Wattaibin Banjarejo. This study uses a qualitative approach with a case study type. Data was collected through in-depth interviews, observations, and documentation involving principals, teachers, and students. Data analysis is carried out through the stages of data reduction, data presentation, and conclusion drawing with source triangulation techniques and techniques to maintain the validity of the data. The results of the study show that the worship habituation curriculum is implemented in a structured and integrated manner in school culture through congregational prayer activities, daily prayers, recitals of the Qur'an, and habituation of Islamic manners. The implementation of the curriculum contributes significantly to the formation of students' religious character, especially in the aspects of discipline, responsibility, and awareness of worship. In addition, the habit of worship also has a positive impact on the formation of spiritual attitudes, social behavior, and harmonious relationships between students and the school environment. This study concludes that the worship habituation curriculum managed as a school-based curriculum has a strategic role in strengthening the religious character of students in integrated Islamic schools.

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.

The student teaching internship program in the Zakat and Waqf Management Study Program within the Sharia Marketing Management course, Faculty of Islamic Economics and Business, UIN Sayyid Ali Rahmatullah Tulungagung, was implemented to strengthen students’ pedagogical and conceptual competencies through direct classroom experience. The program aimed to encourage active student engagement by integrating theoretical knowledge with practical teaching application. Key activities included reviewing the Semester Learning Plan (RPS), preparing a sample PowerPoint (PPT) learning material, delivering classroom presentations, observing the learning process, and conducting reflective evaluations from September to December 2025. The methods applied consisted of participatory observation, teaching practice, documentation, and systematic self-reflection. The results indicate improvements in teaching competence, conceptual understanding, and students’ soft skills, despite challenges such as low audience participation and limited references. Overall, the findings highlight the effectiveness of experiential learning in internalizing prophetic ethical values, understanding the halal marketing mix, and comprehending Halal Product Assurance (JPH) regulations. This program contributes positively to curriculum strengthening and supports the development of Indonesia’s halal industry, while enhancing students’ readiness as agents of sharia economic development.

Abstract: Character education has become a critical challenge in secondary education, particularly in learning contexts that emphasize cognitive achievement over affective and behavioral development. Although Project-Based Learning (PjBL) is widely recognized for its potential to foster collaboration and responsibility, character outcomes are often treated implicitly and rarely evaluated systematically. This study aims to develop and evaluate a character-oriented Project-Based Learning framework using a Design-Based Research (DBR) methodology in Islamic secondary education. The research was conducted through iterative design cycles involving problem analysis, instructional design, implementation, evaluation, and refinement. Explicit character indicators were embedded into each phase of the PjBL process and assessed using quantitative and qualitative instruments. Statistical analysis of pretest and posttest data revealed significant improvements in students’ character-related outcomes following the implementation of the proposed framework. Qualitative findings further indicated enhanced student engagement, collaboration, and social responsibility during project activities. The results demonstrate that integrating explicit character indicators into PjBL through a DBR approach enhances the effectiveness of character education beyond conventional instructional practices. This study contributes to the literature by providing a structured and empirically validated framework that bridges Project-Based Learning, Design-Based Research, and character education. The proposed framework offers practical implications for educators seeking to integrate affective learning objectives into active learning environments.

This community service program aims to improve public literacy and awareness of the Islamic capital market through socialization and educational activities in Telaga Jernih Village, Secanggang District. Islamic financial literacy in rural areas remains relatively low due to limited access to information and education, leading people to prefer traditional investments such as livestock and plantations. The activity was carried out by the Community Service Program (KKN) team in collaboration with the Indonesia Stock Exchange (IDX) as the main speaker and the village government as a supporting partner. The methods used included observation, counseling, interactive discussions, and simple simulations of Islamic investment practices. The results revealed high enthusiasm among participants, reflected in their active engagement and significant improvement in understanding the concepts, principles, and products of Islamic investment. The community began to realize that Islamic capital market investments are not only halal and safe but also offer long-term economic benefits. This activity positively influenced the community’s mindset to view Islamic financial investment as a complementary form of traditional investment. The program also opened opportunities for forming a village-based Islamic investor community and establishing a financial literacy center as a follow-up initiative. Therefore, this program plays a vital role in strengthening Islamic financial inclusion in rural areas and serves as an initial step toward creating a financially literate, independent, and economically productive society.

Leadership is a fundamental aspect of human life that greatly determines the direction and quality of a society. The Qur’an, as the primary source of Islamic teachings, provides clear guidance regarding the criteria of an ideal leader based on divine values. This study aims to examine leadership criteria in the Qur’an through an analysis of Q.S. Al-Anbiya verse 73, Q.S. As-Sajdah verse 24, and Q.S. Yusuf verse 55. The research employs a library research method by analyzing the lexical meanings (mufradat), the historical context of the verses, and the interpretations of prominent mufassirs such as Buya Hamka and Muhammad Quraish Shihab. The findings indicate that leadership from a Qur’anic perspective is not merely oriented toward power, but is a great trust (amanah) that requires moral and spiritual integrity, patience, faith, trustworthiness, and competence. These verses emphasize that an ideal leader is one who guides others according to Allah’s command, possesses patience and strong conviction in His revelations, and is knowledgeable and trustworthy in managing public affairs. This study is relevant to contemporary conditions, particularly in addressing the leadership crisis marked by the abuse of power and weakened integrity. Therefore, understanding leadership criteria in the Qur’an is expected to serve as a foundation for Muslims in selecting and preparing leaders who are ethical, responsible, and morally upright.

The development of national character is a strategic agenda in addressing moral, social, and cultural challenges in the era of globalization. Strengthening fundamental values derived from Islamic teachings is considered an important solution, particularly the values of obedience to Allah SWT, the spirit of competing in goodness (fastabiqul khairat), and work ethic. These three values play a crucial role in shaping individuals who are faithful, possess noble character, are responsible, and have high competitiveness. However, the reinforcement of these values in the practice of Islamic Religious Education (PAI) at the elementary, junior high, and senior high school levels has not yet been optimally and systematically integrated. Therefore, this article aims to analyze the concepts, urgency, and strategies for integrating the values of obedience, competition in goodness, and work ethic into PAI learning. The research method employed is a literature study using a qualitative-descriptive approach through the analysis of scientific literature, curriculum documents, and relevant concepts of Islamic education. The findings indicate that the value of obedience serves as a spiritual and moral foundation for students, the value of fastabiqul khairat encourages active, collaborative attitudes oriented toward positive contributions, while work ethic strengthens discipline, responsibility, and productivity. The integration of these three values can be implemented through the development of teaching materials, the application of contextual learning methods, educators’ role modeling, and the cultivation of a religious school culture. The implications of this study affirm that integrating these values into PAI significantly contributes to the formation of a young generation with integrity and readiness to build a dignified nation.

The concept of Human Rights in the perspective of modern Islamic law according to Abdullah Ahmed An-Naim emphasizes the importance of prioritizing humanitarian values ​​as a central part of Islamic law. An-Naim proposes that Islamic law needs to undergo a comprehensive reconstruction to remain in line with the development of the times without losing its Islamic elements. According to him, the Universal Declaration of Human Rights is a very important tool to maintain the dignity, honor, and rights of all individuals throughout the world. An-Naim also encourages the elimination of all forms of violence and emphasizes the importance of recognizing humans as subjects that must be valued and respected, as well as providing sufficient space for human rights values ​​in public contexts and rejecting the application of sharia as an oppressive state law, but rather as a moral guideline that is more flexible and appropriate to the conditions of today's society.