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The application of Mastery Learning in Olympiad mentoring at Darussalam Islamic Junior High School was carried out using a classroom action research model involving 20 students from grades 8 and 9. The mentoring process followed a cyclical structure consisting of planning, action, observation, and reflection, supported by observation techniques, tests, and documentation. The implementation of the mastery learning model effectively improved students’ mathematics learning outcomes, as shown by a significant increase in mastery levels: 65% before the intervention, 75% after the first cycle, and 90% after the second cycle. In addition, the average learning score rose from 71 in the first cycle to 87 in the second cycle, reflecting substantial progress in understanding and problem-solving abilities. These results indicate that Mastery Learning not only enhances students’ mathematics performance but also strengthens their readiness and confidence to compete in the National OSN competition, demonstrating the model’s positive contribution to academic achievement and Olympiad preparation.

Learning and teaching from the perspective of the Qur'an are not only understood as intellectual activities, but also as spiritual, emotional, and moral processes that shape the whole human personality. Learning is an obligation for every individual to develop their human potential and get closer to Allah SWT, while teaching is seen as worship and a social responsibility in spreading knowledge and good values. This study aims to examine the interpretation of the verses of the Qur'an related to the obligation of learning and teaching, namely QS. At-Taubah: 122, QS. Al-Ghasiyah: 17–20, QS. Al-'Ankabut: 19–20, QS. Al-Qalam: 1–4, and QS. Al-'Alaq: 1–5. The method used is a literature study with a thematic interpretation approach (maudhu'i). The results of the study indicate that the obligation of learning and teaching is lifelong (long life education) and is an important foundation in building an Islamic civilization that is moral, knowledgeable, and competitive.  

Ibnu Sina Yarsi Islamic Hospital Padang Panjang plays a crucial role in providing medical services to the community. However, challenges such as inadequate facilities, limited service space, and insufficient healthcare personnel have led to long queue times and schedule mismatches, adversely affecting patient satisfaction. This study analyzes strategies to improve service quality at the hospital using a qualitative descriptive approach with data collected through observation, interviews, and documentation involving management, medical staff, and patients. Data validity was ensured by triangulation, and analysis followed the Miles and Huberman interactive model. The findings reveal that strategies focusing on human resource development programs, performance-based budget management, and consistent application of standard operating procedures (SOP) have been implemented effectively. Despite this, limitations in human resources, budget, and physical infrastructure hinder optimal results. Strengthening internal capacity and resource optimization are necessary to achieve sustainable improvements in service quality.

Muhammad Abduh was a reformer of the Islamic world in the 19th century who was famous for his efforts to raise the spirit and glory of Muslims. One of his focuses was on the renewal of the Islamic education system. In this article, we will review his biography, fundamental works, history of political struggle, ideas of renewal, methods in the renewal of Islamic education, portraits of his thoughts, and his influence on Islamic education, especially in Indonesia. Muhammad Abduh emphasized the importance of religious education that is balanced with general knowledge, as well as teaching methods that do not only rely on memorization but also on deep understanding. His thoughts developed in the aspects of religion, education, and socio-political society. His influence and relevance in the context of Indonesian Islamic education are prominent especially through organizations such as Muhammadiyah which were inspired by his thoughts. Through his works and ideas, Muhammad Abduh left a significant mark on the renewal of Islamic education.

This article investigates how Islamic Education teachers implement their professional competence in managing learning at a public Islamic senior secondary school in North Maluku, Indonesia. Teacher competence is understood as a multidimensional construct that includes pedagogical, professional, personal, social, and spiritual dimensions and is expressed through lesson planning, classroom instruction, and learning assessment. Using a qualitative naturalistic design, data were collected through participant observation, in depth interviews with teachers, school leaders, and students, and documentation of lesson plans and institutional records. The findings show that lesson planning is carried out consistently and aligned with the curriculum, but the depth and creativity of plans vary between teachers, with some documents remaining largely administrative. In classroom instruction, teachers demonstrate sincere efforts to create a conducive learning climate, connect Islamic teachings with students daily lives, and encourage participation, although limited use of educational technology, differences in student engagement, and classroom management challenges constrain the consistency of instructional quality. Assessment practices employ diverse techniques to evaluate cognitive, affective, and psychomotor domains, yet the systematic use of formative and authentic assessment is still uneven due to workload and time pressures. Supporting factors include institutional backing through workshops and subject teacher forums, supportive leadership, adequate facilities, and teacher experience, while inhibiting factors comprise internal limitations in instructional design, external constraints related to technology and student diversity, and structural administrative demands. Overall, the study offers an integrated and context specific picture of how competence in learning management contributes to students understanding, motivation, and religious character.

This study aims to analyze the role of UINSU’s Community Service Program (KKN) students in enhancing Islamic entrepreneurial awareness among the residents of Pahang Village, Talawi District, Batu Bara Regency. The KKN program serves as a platform for applying academic knowledge while empowering communities through educational, persuasive, and participatory approaches. The students introduced fundamental concepts of Islamic entrepreneurship, including principles of justice, honesty, sustainability, and the avoidance of riba, gharar, and maisir. Through a series of activities such as seminars, micro-business training sessions, financial management mentoring based on sharia principles, and simple business model simulations, the villagers began to show improved understanding of Islamic economic values. Moreover, the active involvement of students created an inclusive learning environment that was accessible to various community groups. The findings indicate that the presence of KKN students contributed positively to cultivating entrepreneurial motivation, particularly among youth and micro-business actors. This improvement was reflected in changes in mindset, interest in initiating halal businesses, and increased awareness of applying sharia principles in daily economic activities. Thus, the KKN program not only provides practical experience for students but also offers a tangible contribution to strengthening sharia-based economic empowerment at the village level.

This study aims to describe in depth the professional management system of zakat, infaq, and shadaqah (ZIS) and hajj/umrah, which is the most effective form of da'wah bil hal in the modern era to rebuild the trust of the people gained from sharia values, namely transparency, accountability, and efficiency in managing public funds. Using a descriptive qualitative approach, data was collected through literature study. The results show that modern ZIS institutions not only distribute aid (charity) but also build an ecosystem of economic justice (social justice), which is the essence of substantive Islamic da'wah. The development of Hajj/Umrah management is also a form of da'wah bil hal that is in progress but is not yet fully effective. Therefore, this improvement is not merely an administrative improvement, but the grounding of Islamic values that are rahmatan lil 'alamin through structured, accountable, and impactful social work.

The rapid growth of digital financial technology has introduced new economic instruments that require re-evaluation through the lens of Islamic economic law, one of which is Bitcoin. This study aims to analyze the legal standing of Bitcoin as a means of transaction and investment using a normative legal approach. Data were obtained through extensive literature review involving primary and secondary sources, including Islamic jurisprudence, maqāṣid al-sharī‘ah, qawā‘id fiqhiyyah, official fatwas, and contemporary technological and economic studies. The analysis employed normative and reconstructive methods to assess the compatibility of Bitcoin’s characteristics with the principles of Islamic law. The findings indicate that Bitcoin may be classified as a form of digital māl because it possesses utility, can be lawfully owned, and is tradable within open market mechanisms. However, its extreme price volatility, limited public acceptance, and absence of state-backed legitimacy make it unsuitable as a lawful medium of exchange in Islamic transactions. Conversely, Bitcoin may be permitted as an investment instrument under strict conditions, provided the activity avoids speculative motives, ensures transparency, and follows prudent financial conduct. Based on these assessments, this study concludes that Bitcoin is more appropriately categorized as a digital commodity rather than a transactional currency. This research contributes conceptually to the development of sharia-compliant crypto-asset regulations and opens avenues for further exploration on designing more stable and ethically aligned digital financial instruments.

The weakness of the scientific tradition among Muslims and the complex problems of Islamic education have left Islamic education consistently lagging behind, theoretically unable to provide answers to the demands of liberalism and humanization. A reconstruction of the epistemological structure appropriate to the current context is necessary. This paper aims to analyze and critique Ibn Rushd's epistemology. The article is a study of the figure to look specifically at his epistemology with critical reasoning to produce findings on the research questions. The results of the study show that Ibn Rushd's epistemology is a critical synthesis of Greek philosophy and Islamic religion, which places reason and revelation as complementary paths to true knowledge and happiness in the afterlife. He critiques the thought that separates the two, especially by emphasizing the importance of scientific methods and rational reasoning, and highlights its critical aspects through criticism of Al-Ghazali and the development of the theory of the unity of the intellect which has had a significant impact on philosophical thought and education. Ibn Rushd's thinking sparked the Averroist movement in Europe, which later ushered in the Renaissance. His epistemology had positive implications for the development of Islamic education, encouraging the development of reason-based knowledge and scientific analysis. His concept of the unity of philosophy and religion, along with his emphasis on the scientific method, inspired scientists in the development of general knowledge in the modern era .

Globalization influences various aspects of life. One impact of globalization is the ease of access to information technology, which also influences moral and character issues. Islamic education is a strategic effort in shaping religious character in response to the challenges of the globalization era. This study aims to examine the role of Islamic Religious Education as a strategic step in strengthening religious character to face the challenges of globalization. The method used is a literature study with a qualitative approach, analyzing phenomena, concepts, and theories based on literature such as books, journals, and articles relevant to the research topic. The main findings of this study indicate that Islamic Religious Education has the potential to build religious character as a provision to face the impact and influence of global culture. This study identifies obstacles in strengthening religious character through Islamic Religious Education and offers solutions and strategies to strengthen that character. The implications of this study emphasize the importance of responding to moral and character issues in the era of globalization with an adaptive approach through solutions and strategies of Islamic Religious Education.

This study elaborates on the concept of humanism in Islamic educational philosophy by highlighting in greater depth the role of humans as caliphs on earth. Humanism from an Islamic perspective not only focuses on humans as rational beings but also emphasizes the moral, spiritual, and social responsibilities inherent in the mandate of the caliphate. This study applies a qualitative approach with a literature study, where data is obtained from various written sources such as scientific articles and academic publications that discuss humanism in Islamic education and the concept of the human caliphate. The data collection process is carried out through searching, selecting, and organizing literature relevant to the focus of the study. The collected data are then analyzed using descriptive-qualitative techniques through the stages of simplifying information, grouping findings, and formulating systematic conclusions. The results of the study indicate that the position of humans as caliphs requires the development of intellectual, ethical, and spiritual potential in an integrated manner in the educational process. Therefore, Islamic education needs to be directed towards a holistic humanization process, which not only strengthens reasoning and social character but also fosters a transcendental awareness of human relationships with God, fellow humans, and nature. Thus, humanism in Islamic education is not secular, liberal, or anthropocentric, but is firmly rooted in divine values ​​that harmoniously unite the divine and human dimensions.

This study aims to determine the effect of Islamic behavior modification strategies through reward implementation on improving children's discipline in early spiritual activities at TK Unggulan An-Nur Surabaya. A quantitative approach was used with the Equivalent Time Sample Design involving 13 children aged 5–6 years. Observations were conducted over three weeks using indicators such as punctuality, attentiveness in prayer sessions, neat sitting, and memorization of short surahs and prayers. The results showed an increase in discipline scores during the first and second weeks when rewards were given, but a decline in the third week when rewards were withheld. These findings indicate that Islamic behavior modification strategies through rewards significantly improve young children’s discipline. Additionally, the effectiveness of the strategy depends on each child’s characteristics and the consistency of reward implementation. The findings support Skinner's reinforcement theory, asserting that positive behavior can be cultivated through proper reinforcement, particularly within the context of Islamic early childhood education.

Current advances in information technology have encouraged universities to utilize student academic data as a basis for decision-making, one of which is predicting academic achievement. This study aims to apply the C4.5 algorithm to develop a system for predicting student academic success in the Islamic Religious Education Study Program. This method was chosen because it produces a decision tree model that is easy to understand and has a high level of accuracy. The data used comes from student achievement indexes from semesters 1 to 5. The research results showed that the prediction system achieved 99.62% accuracy and achieved high recall precision across each class category. This demonstrates the effectiveness of the C4.5 algorithm in predicting student academic achievement and has the potential to serve as a valuable tool for decision-makers in higher education.

This community engagement program aims to strengthen the halal value chain of micro, small, and medium enterprises (MSMEs) in Hagu Selatan Village, Banda Sakti District, Lhokseumawe City through knowledge transfer based on the Indonesian halal value chain model. MSMEs play a vital role in regional economic development, yet many still face challenges in understanding halal–thayyiban principles, fulfilling certification requirements, managing production processes, and accessing Islamic financing. Limited adoption of digitalization also reduces their competitiveness in the rapidly growing halal industry. The program applies a participatory approach by involving universities, village authorities, and MSMEs. Key activities include needs assessment, training on halal value chain concepts, technical assistance for halal certification documents, workshops on digital business practices, and business clinics on Islamic financing. A Halal Value Chain Learning Circle is also established to support continuous collaboration and knowledge sharing. The program is expected to enhance MSME capacity, improve product quality, expand market access, and contribute to a sustainable halal ecosystem in Aceh.

This study discusses the position of women in the creation of humankind based on Amina Wadud's feminist hermeneutics perspective as an effort to critique classical interpretations of the Qur'an that tend to be gender biased. For centuries, the tradition of interpretation dominated by male exegetes has shaped a theological understanding that places women in a subordinate and inferior position, especially in the narrative of human creation. Amina Wadud, as one of the contemporary Muslim feminists, offers a feminist hermeneutics approach that emphasizes the importance of historical context, linguistic analysis, and women's experiences in understanding the Qur'anic text in a more fair and comprehensive manner. This study specifically examines Wadud's interpretation of QS. An-Nisa 'verse 1, which states that humans were created from nafsun wahidah (one soul). Wadud asserts that this concept indicates the equality of origin between men and women, thereby rejecting the patriarchal view that women were created from men's ribs as second-class beings. The research method used was qualitative with a literature study approach, through analysis of Amina Wadud's works and relevant academic literature. The results of the study show that Wadud's feminist hermeneutics not only serves as a critique of classical interpretations that are laden with patriarchal bias, but also provides a strong theological basis for the recognition of gender equality in Islam. This approach opens up space for women to play an equal role in the social, political, and religious spheres. Thus, Amina Wadud's thinking contributes significantly to building a more inclusive, egalitarian, and gender-equitable understanding of Islam in accordance with the universal values of the Qur'an.

Welfare for the poor is the most important topic in improving citizens. Islam as Ad-diin has offered several teachings for humans that apply universally with two dimensional characteristics, namely happiness and well-being in life in this world and in the hereafter. In the concept of the modern world, welfare is a condition where a person can fulfill basic needs, be it the need for food, clothing, shelter, clean drinking water as well as the opportunity to continue education and have adequate work that can support the quality of life so as to have a social status that leads to the same social status as other citizens. ZIS as an extension of the government in helping the needs of the poor with the aim of improving the welfare of the community who initially as zakat recipients turned into zakat givers, so that later the funds used will be evenly distributed and felt by the wider community. as well as purifying assets that may be accidentally mixed with assets that are forbidden for consumption. The urgency of ZIS in Sidowungu is one of the main elements of effective and efficient zakat management in order to realize the welfare of the community. As for the discussion of this article about the welfare pattern for the poor as the process of distributing ZIS funds in Sidowungu Village. The method used in this article is a quantitative approach. The subjects of this study were 165 poor people in Sidowungu Village, while the sample size was 65 poor people using probability sampling. The results of the study, processed using the PASW SPSS 23 for Windows program, showed that partial test results for H0 were rejected and H1 was accepted if the calculated t value was greater than the table t value or the sig value was less than 0.05. This means that the distribution of funds partially affected the welfare of the poor in Sidowungu Village. The magnitude of the influence between variables can be seen from the coefficient of determination of 0.079, meaning that 79.0% of the welfare of the poor in Sidowungu Village was influenced by the distribution of ZIS funds, while the remaining 21.0% was influenced by other variables not included in this study.

This research was conducted with the aim of analyzing and finding out about the empowerment of orphans at LAZNAS PPPA Daarul Qur'an Lampung through Islamic philanthropy-based educational funding. The approach used in this research is descriptive qualitative, using a case study method. The data collection process involved observation, interviews, and document review. Data analysis included data collection, data reduction, data presentation, and conclusion drawing, as well as data validation through triangulation. This study revealed that educational funding rooted in Islamic philanthropy at LAZNAS PPPA Daarul Qur'an Lampung includes budget revenues and expenditures with allocations prepared at the beginning of each year. The expenditure period can be tracked through the LAZNAS PPPA Daarul Qur'an Lampung online system. Distribution efforts include eliminating educational costs for orphans, providing basic necessities, distributing Mushabs for orphaned students who memorize the Qur'an, and supporting orphans. The evaluation of Islamic philanthropy-based education funding at LAZNAS PPPA Daarul Qur'an Lampung involved an analysis that showed that the role of the nadzir (manager) remains limited. All responsibilities and functions of the nadzir, particularly those of branch heads and fundraisers, are aimed at improving management. Furthermore, accountability is a factor taken into account when drafting the budget for the upcoming period.

The epistemology of modern science develops with the assumption that neutrality and objectivity distinguish facts from values. This belief leads to the reduction of values, especially those related to ethical, metaphysical, and spiritual values, during the development of science. The purpose of this paper is to examine the problem of value reduction in the epistemology of modern science and to examine the Islamization of science as an epistemic alternative. This research method is qualitative, literature-based, and critical-philosophical. Epistemological critiques of value-free science, based on positivism and modern empiricism, and a study of the theory of the Islamization of science by Syed Muhammad Naquib al-Attas and Ismail Raji al-Faruqi are used to complete the analysis. The results of this study indicate that the epistemological separation between facts and values ​​in contemporary science leads to a decline in values. The Islamization of science offers an alternative epistemic framework that positions science as a meaningful, valuable, and goal-oriented activity. Thus, without rejecting the methodological progress of contemporary science, it remains a plausible option. Despite lingering problems with the methodological formulation, this article asserts that the Islamization of science is relevant as a theoretical response to the crisis of values ​​in the epistemology of modern science.

The authority of the Religious Courts in Indonesia has undergone substantial transformation since the enactment of the 1974 Marriage Law, which serves as a foundational milestone in harmonizing the national legal system on family matters. Prior to this legislation, the jurisdiction of the Religious Courts was limited and influenced by legal dualism among customary law, Islamic law, and Western civil law inherited from the colonial period. This article examines how the Marriage Law initiated a shift in the structure and legitimacy of the Religious Courts and how their jurisdictional expansion reached a more comprehensive form through Law No. 7 of 1989 on Religious Courts and its subsequent amendments under Law No. 3 of 2006 and Law No. 50 of 2009. Using a normative juridical approach, this study analyzes statutory regulations, academic literature, and Islamic legal doctrines. The findings show that the Marriage Law provided the initial legal foundation for strengthening the Religious Courts' authority in handling family disputes, which was later expanded significantly to include inheritance, wills, grants, endowments (wakaf), alms (zakat), charitable donations (infaq and sadaqah), and Islamic economic matters during the legal reform era. This transformation not only reinforced the institutional structure of the Religious Courts but also improved access to justice for Muslim communities and supported the integration of Islamic law into Indonesia’s national legal framework. Therefore, the development of the Religious Courts’ authority after the Marriage Law reflects the dynamic modernization of the legal system and the harmonization between religious values and the rule of law in Indonesia.

Modern society faces multidimensional complexities, ranging from spiritual crises and technological disruption to social inequality. Muslims, with their theological and intellectual capital, are often perceived as suboptimal in responding to these challenges contextually and applicatively. This article aims to analyze the fundamental problems faced by Muslims in formulating answers to the problems of modern society and to explore the strategic role of Islamic higher education institutions, specifically the Muhammadiyah University of Malaysia (UMAM), in bridging this gap. This research uses a qualitative approach with a case study method at UMAM. Data was collected through literature study, observation, and structured interviews with academics and policymakers at UMAM. The findings indicate that the main problems lie in: (1) the dichotomy between naqli and aqli sciences, (2) a static approach to religious texts, and (3) a lack of integrative and innovative solution models. UMAM strives to address these issues through three main strategies: integration of knowledge in the curriculum, problem-based research, and empowering community engagement. This article concludes that UMAM has the potential to become a model social laboratory of Islam that combines the Muhammadiyah renewal ethos with the Malaysian socio-cultural context to produce relevant, humanist, and rahmatan lil 'alamin solutions.