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Working in Islam is not merely an economic activity, but rather a form of social and spiritual responsibility that becomes an act of worship when carried out with sincere intention and lawful means. The Qur’an and the sayings of Prophet Muhammad ﷺ encourage Muslims to be self-reliant, work diligently, and preserve their dignity by avoiding dependence on others. Core values such as honesty, responsibility, and perseverance serve as the foundation of Islamic work ethics. This study employs a qualitative method using a library research approach. Primary data are sourced from authentic hadith collections such as Sahih Bukhari and Sahih Muslim, while secondary data are obtained from relevant scholarly literature. Thematic (maudhu’i) analysis is used through steps including collection of work-related hadiths, thematic categorization, contextual interpretation, and correlation with contemporary life practices. The findings reveal that Islam greatly upholds the importance of work. Hadiths emphasizing the virtue of earning through one’s own labor, the superiority of the giving hand, the prohibition of begging without necessity, and the essential role of intention in work, form the moral and spiritual foundation for Muslims to regard work as a path toward honor, dignity, and the pleasure of Allah ﷻ.

Faith is the basic attitude of man to welcome God who reveals Himself to man. SEKAMI faith building activity is an activity to build children's faith so that the child's faith is more firm and knows God better. SEKAMI companions are messengers of Allah to proclaim His word for SEKAMI children. The purpose of this paper is to find out how the role of SEKAMI companions in fostering children's faith at the Saint Romanus Sifaoroasi Simanaere Lolohowa Station. This study uses a qualitative method with an observation and interview approach. The data obtained will be analyzed and described narratively by referring to several books, related articles. The findings of this study are found that SEKAMI Companions play a very important role in fostering the faith of children at the Saint Romanus Sifaoroasi Simanaere Lolohowa Station. This is reflected in the personality of SEKAMI's companion who is close to Jesus and becomes a friend to SEKAMI's children.

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

This research is motivated by the phenomenon of anxiety disorders experienced by some elderly in sanggi village, bandar negeri semuong sub-district, especially those caused by feelings of fear in themselves. This condition often arises from feelings of lack of support and attention from their families tend to experience feelings of anxiety that will have an impact on health. The method used is qualitative descriptivewith data collection through pbservation, in-depth interviews, and questionnaires. Participants were selected using purposive sampling based on the criteria for anxiety disorders in the elderly. The results of the study show that the implementation of tawakal is not only an expression to entrust everything to Allah SWT. But forms full trust and acceptance of what has been submitted. Elderly people who internalize tawakal tend to be more able to accept and surrender to Allah SWT, reduce feelings of worry, fear and build a positive view of what has happened. Implementation of tawakal strengthens inner peace, increases a sense of security, and motivates to improve the world as a whole. This finding confirms that the implementation of tawakal is an effective spiritual approach to overcome anxiety disorders.

Birrul Walidain is a concept in Islam that emphasizes the importance of filial piety and treating parents well. This term comes from the words "birr" which means goodness and "walidain" which means parents. This concept is an integral part of Islamic teachings and has broad implications in everyday life. In the Al-Qur'an, Allah SWT commands Muslims to be filial to their parents, as stated in Surah Al-Isra' verses 23-24. This verse emphasizes the importance of treating parents well, not disobeying them, and always praying for them. In everyday life, Birrul Walidain can be realized by obeying parents' orders, treating them with courtesy and respect, and always praying for them. In this way, Muslims can gain the approval of Allah SWT and strengthen their relationship with their parents.

Kupatan is a tradition that is still sustainable in various regions in Indonesia, including in Banten. This tradition is carried out after Eid al-Fitr, usually on the seventh day or more, as a form of expression of gratitude and togetherness of the community. This article aims to examine the Islamic values contained in the Kupatan tradition in Banten and its relevance to Islamic teachings. Using descriptive qualitative methods through literature studies and observations, this study found that the Kupatan tradition contains various Islamic values, such as ukhuwah Islamiyah (brotherhood in Islam), gratitude (gratitude to Allah), as well as social concern and almsgiving. In addition, the values of sincerity and cleanliness of heart are also reflected in the Kupatan procession which involves joint prayer and friendship between residents. Thus, the Kupatan tradition in Banten is not only a cultural heritage, but also a manifestation of Islamic teachings that remain relevant in the social life of the Muslim community.

This study examines the concept of Islamic moral education according to Habib Umar Bin Hafidz and Habib Ali Al-Jufri, the methods of instilling moral values ​​that they use, and the relevance of their thoughts in the context of today's education. Moral education currently faces various complex challenges, such as weak role models, less applicable approaches, and the negative influence of technological advances and social media that trigger moral dilemmas among the younger generation. The lack of integration of moral values ​​in daily practice and the identity crisis due to globalization are also problems that hinder the formation of noble characters. The study used a qualitative approach with library research, collecting data from primary and secondary sources, then analyzed descriptively. The results of the study show that Habib Umar places love for Allah and the Messenger as the core of moral values, with educational methods that prioritize role models and gentleness without coercion, relevant to forming character and spirituality in the modern era. Meanwhile, Habib Ali emphasizes humanitarian values ​​such as compassion and tolerance as the foundation of moral education, with a moderate and inclusive approach that suits the needs of contemporary education. Both approaches provide important solutions in dealing with the problems of moral education, especially in building strong spiritual and social character amidst the dynamics of modern life, while also offering a foothold for overcoming the moral challenges faced by today's students.

This study examines the beauty of the language of the Qur'an through the balaghah device, especially in the aspect of muhassinat lafziyyah with a focus on the iqtibas technique in QS. Al-Baqarah verse 269. Muhassinat lafziyyah is a form of embellishment of words that beautify the sound, rhythm, and structure of language, while strengthening the message conveyed. One of the important elements in it is iqtibas, which is the citation of the words of the Qur'an or Hadith in another sentence structure without explicitly mentioning the source. This study uses a qualitative approach with a library research method that refers to primary sources such as books on balaghah science, as well as secondary sources in the form of scientific articles and journals. Based on the results of the analysis, QS. Al-Baqarah verse 269 is categorized as a form of Iqtibas Kulli, where the quotation is done in full without changing the words. This verse emphasizes that wisdom is a special gift from Allah that includes depth of knowledge, accuracy of thinking, and the wise practice of knowledge in life. Thus, this study confirms that the beauty of the wording of the Qur'an is not only aesthetically valuable, but also strengthens the content of deep meaning, showing the synergy between the beauty of language and the depth of content in conveying divine messages.

The practice of divorce without going through a formal court process, commonly referred to as informal or unregistered divorce, remains prevalent in Indonesian society despite clear regulations outlined in Law Number 1 of 1974 on Marriage. This paper aims to examine the legal dimensions of such practices and explore the social and psychological impacts, particularly on children. Findings indicate that divorces conducted outside the legal framework not only violate national laws but also often result in disadvantages for vulnerable parties, especially women and children. In Islamic teachings, while divorce is permissible, it is considered the most detested lawful act by Allah and should only be pursued after all efforts at reconciliation have failed. National legal provisions echo this perspective by emphasizing mediation and the principle of justice as primary steps in resolving marital disputes. This alignment reflects a harmony between religious norms and state law. Therefore, public awareness of proper legal procedures for divorce needs to be enhanced to protect individual rights and preserve family stability. Strengthening legal education and premarital counseling are effective preventive strategies in this regard.  

This study uses a qualitative method and aims to dissect the differences between Islamic economics and conventional economics. This study found that Islamic economics is based on Islamic principles reflected in the Qur’an and Hadith, emphasizing social justice, balance, and avoiding elements of usury, gharar, and maysir in every economic activity. Meanwhile, conventional economics is based on the principles of a market economy that aims to maximize material profits without considering spiritual or moral aspects. The source of conventional economic law comes from rules made by humans, while Islamic economics refers to the law of Allah. The Islamic financial system uses profit- sharing mechanisms and halal investments, while the conventional system relies on interest as the main source of income. In addition, Islamic economics integrates social instruments such as zakat, infaq, and sedekah for wealth redistribution, while conventional economics emphasizes taxes and government policies. Thus, this study confirms that the fundamental differences between the two systems lie in their philosophical foundations, objectives, and operational mechanisms.  

Istiqomah is a foundational concept in Islam that symbolizes firmness, consistency, and stability in implementing religious teachings. In the Qur'an, there are several verses that emphasize the importance of istiqomah, including Surah At-Tawbah verse 7, Surah Al-Fussilat verse 30, Surah Al-Ahqaf verse 13, and Surah Al-Jin verse 16. This study aims to analyze the interpretation of verses about istiqomah through the views of classical and contemporary mufassirs, such as Ibn Kathir. To understand its implications in the life of a Muslim. The results of the study show that istiqomah is not only related to faith in Allah, but also includes aspects of worship and morals. Istiqomah in faith means remaining firm in monotheism and avoiding shirk. In the aspect of worship, istiqomah is realized through consistency in carrying out religious obligations, such as prayer, fasting, and other righteous deeds. While in the aspect of morals, istiqomah means maintaining good values and resilience in the face of life's tests and trials. Furthermore, the interpretation of istiqomah verses also shows that people who are consistent in istiqomah will achieve peace of mind, protection from fear and sadness, and happiness both in this world and the hereafter. The conclusion of this study is that istiqomah is the key for a Muslim to achieve the blessing of life and achieve the pleasure of Allah SWT. Therefore, istiqomah should be an integral part of a Muslim's life principles in all aspects of life.

This study aims to reveal the urgency of science in the perspective of the Qur'an, especially through the interpretation of Surah Al-Baqarah verse 164. This verse represents various natural phenomena and life processes that reflect the greatness and power of Allah, as well as being a source of reflection for intelligent humans. By using tafsir tahlili method and tafsir ilmi approach, this study emphasizes the integral relationship between revelation and science. The results of the study show that this verse encourages Muslims to observe, research, and take lessons from the signs of Allah's greatness in the universe, as well as being the basis for integration between faith and science. In conclusion, science is not only important in the development of human life, but also as a way to get closer to the Creator.

Zakat plays an important role in public finance. The “public” concept of zakat makes it a special institution. Zakat is imposed on the Muslim public and is channeled back only to the Muslim public. Zakat also has a political and ritual character. Especially related to property that can be easily hidden. This also explains why Abu Bakr did not fight those who avoided zakat on money. He did not want to enter an area that was not his territory. In terms of hidden wealth, the people are free to carry out this obligation or not. In other words, this is their business with Allah. The concept of real and hidden wealth determines the political and ritual character of zakat and also determines the changing role of the government in using its political power. These are some important points that are discussed in the book al-Amwal by Abu Ubaid.

The global environmental crisis demands a comprehensive approach, including from a religious perspective. Islam as a religion that is very holistic contains teachings about nature conservation which are unraveled in the Qur'an. However, the study of contemporary mufasir's views on environmental issues is still very limited, especially in the context of the thought of Prof. Dr. M. Quraish Shihab. This article also aims to examine how in the view of quraish shihab about the importance of environmental preservation in life. on the principles of environmental management reflected in his interpretation, as well as his contribution in providing solutions to problems in the current environment. In addition, this article will discuss a comparison of the approach of the interpretation of the Qur'an Shihab with other contemporary scholars, such as for example in the Tafsir of Al Azhar by Hamka. This study uses a qualitative method with a holistic thematic interpretation (maudhui) approach and a systematic approach to scientific interpretation. The results of the study show that Quraish Shihab views the environment as a mandate from Allah swt that we must maintain its sustainability with the principles of balance, sense of responsibility, and sustainability. His relevant thinking is to be used as the basis for Islamic environmental ethics that are applicable in the modern era. This finding also fills the literary gap in the study of contemporary interpretation by presenting ecological solutions based on the Qur'an.

This article aims to explore how the relationship between God and humans (Creator and creation) in relation to their responsibilities as humans to try to keep the earth free from damage that will certainly harm humans themselves. Humans as God's partners on earth are also given a mandate to keep the earth good as in the creation narrative that everything created by God is truly very good. It turns out that the narrative was ignored and turned bad. Humans who were given reason by God, turned out not to use their reason well. Humans who were given a mandate to protect nature well, instead exploited nature arbitrarily. So, nature cannot be friendly with humans, so that lately we have felt the very high heat of the sun and it stings the skin sharply. It is very clear that the heat of the sun that shines is not like the heat that was some time ago not as hot as recently. Perhaps this is the cause of global warming. The world is getting hotter because the ozone layer can no longer withstand the hot and dangerous ultraviolet rays (sun). There is no doubt, global warming will be a universal disaster that will slowly but surely destroy this "very good" world. But whether we realize it or not, this is the result of human actions: deforestation and illegal logging, the greenhouse effect, the use of air conditioning are the causes. Will the world return to chaos because of human activities? In fact, God created this world which was originally chaotic to be good, even very good, in accordance with His purpose to proclaim His glory. Therefore, let's be colleagues with Allah who has been given the mandate in this world to maintain the goodness of this world.

Q.S. Luqman verse 27 is one of the Qur’anic verses that employs tashbih (simile) to illustrate the vastness of Allah’s knowledge and His divine majesty. The verse states that if all the trees on earth were pens and the seas were ink, they would not suffice to write the words of Allah. This study aims to analyze the structure of the simile in this verse and uncover its spiritual dimension through a Sufi interpretive approach. Using a qualitative library research method, primary sources include Sufi Qur’anic commentaries such as those of Al-Qushayri. The analysis reveals that the symbols of pens, ink, and the sea not only represent the boundlessness of divine knowledge but also convey esoteric meanings about the relationship between the servant and the Divine. Sufi interpretation emphasizes that Allah’s majesty cannot be grasped by reason alone, but rather through spiritual unveiling (kashf) and ma‘rifah (gnosis). Thus, the Sufi perspective enriches the understanding of this verse—not only literally, but also as a spiritual call toward deeper awareness of Allah’s infinite power and presence.

This article examines the exemplary life of Moses as the key to the success of teaching the word of God and its relevance for Christian Religious Education (PAK) teachers today. Moses is not only known as a prophet and leader of the Israelites, but also as a teacher with high integrity, who relies on God in every aspect of his ministry. Character values ​​such as gentleness, loyalty, dependence on God, and humility are the main attributes that make Moses a figure worthy of emulation. Using a descriptive qualitative method through literature study, this article highlights the importance of a teacher's spiritual life in supporting the effectiveness of teaching the Christian faith. PAK teachers are not enough to just master the cognitive and pedagogical aspects, but need to be living representatives of the teachings they convey. By emulating Moses, PAK teachers are expected to be able to build teaching that is not only informative, but also transformative and inspiring in forming a faithful and responsible generation.

Honesty is a very important trait in Islam and is also one of the characteristics that every Muslim should possess. Honesty means telling the truth as it really is and not lying, either in word or in action. In Islam, honesty is considered one of the most noble and praiseworthy traits. Allah SWT says in the Qur'an, “If you speak, then speak truthfully, even if it hurts.” (QS. Al-Ahzab: 70). Honesty has many benefits, both in personal life and in social life. With honesty, we can build trust and good relationships with others, and maintain our integrity and dignity.  Due to the rapid development of technology and relationships spread all over the world, there is a tendency to ignore fairness to achieve personal goals or ignore honesty to gain quick profits. Under these circumstances, the values of fairness and honesty found in the Qur'an become more necessary to implement in life. By using a thematic approach to related verses.  This research aims to gain a deeper understanding of the concept of honesty in the context of Al-Qur'an interpretation.  

Generation Z is a group that grew up amidst rapid technological advances and social change. The challenges they face are not only physical, but also mental and spiritual, so they need the ability to survive, adapt, and recover from failure or pressure. This ability is known as Adversity Quotient (AQ), which is intelligence in facing difficulties. This study aims to examine the concept of AQ from the perspective of the Qur'an, focusing on Surah Al-Ankabut verse 69. The verse emphasizes the importance of sincerity and struggle in obtaining guidance and help from Allah. Using qualitative methods through literature studies and thematic interpretation approaches, this study found that values ​​such as sincerity, perseverance, courage, and belief in Allah's grace are important foundations in forming AQ. These values ​​are very relevant for the development of the character of generation Z so that they have high fighting spirit, do not give up easily, and are able to face the pressures and challenges of life positively. In conclusion, Surah Al-Ankabut verse 69 provides a strong spiritual and moral contribution in building personal resilience and fighting spirit needed by today's young generation.

The era of disruption marked by the rapid development of technology and information brings serious challenges to the world of education, especially in shaping the faith and morals of students. Islamic Religious Education (PAI) has a strategic role in protecting students from the negative influences of this era, through strengthening faith in Allah SWT as the main foundation for character formation. This study aims to analyze the urgency of faith in shaping the faith and morals of students in the midst of the flow of disruption. The approach used is qualitative with a literature study method, reviewing various scientific literature, journals, and relevant documents. The results of the study show that strong faith is the main driver in the commendable behavior of students and a shield against moral relativism and social deviation. Religious education must be integrated comprehensively into the curriculum, teacher training, and learning environments that support the internalization of divine values. In conclusion, strengthening faith in Allah is very urgent as a basis for forming strong faith and morals in facing the challenges of the era of disruption.