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This study aims to analyze the process of internalizing legal values in the formation of a culture of law-abidingness by emphasizing the perspective of civic responsibility and the Islamic Sociological Jurisprudence Theory approach. The main problem studied is how legal values are not only understood normatively, but also internalized in the individual and collective consciousness of society, thus giving rise to sustainable law-abiding behavior. The research method used is a normative juridical approach with strengthening conceptual and sociological analysis of legal dynamics in society. The results show that the internalization of legal values is a multidimensional process involving cognitive, affective, and spiritual aspects, which are influenced by education, the social environment, role models, and the consistency of law enforcement. In the context of civic responsibility, a culture of law-abidingness is not only formal compliance with regulations, but also reflects moral awareness and active participation of citizens in maintaining social order. Meanwhile, Islamic Sociological Jurisprudence Theory offers an integrative paradigm that combines the normative dimensions of sharia with social reality, through a comparative approach of schools of thought, maqāṣid al-syarī‘ah, and an orientation toward the welfare of the people. This research emphasizes that the formation of an effective culture of law-abidingness requires a holistic and contextual approach, in which law is understood as a living and adaptive social instrument. Thus, the internalization of legal values based on civic responsibility and an Islamic sociological jurisprudence approach can encourage the realization of substantive justice, high legal awareness, and a civilized and sustainable social order.    

The field of education, especially Islamic Religious Education (PAI), has seen substantial changes as a result of the advancement of digital technology and artificial intelligence (AI). The existence of digital media and AI offers numerous opportunities to improve the effectiveness, efficiency, and quality of education through interactive, flexible, and easily accessible learning resources. The purpose of this article is to analyze how artificial intelligence (AI) and digital media are used in Islamic Religious Education. This includes the idea of AI and digital media, AI-based learning materials, the use of AI in educational activities, ethical considerations of AI use, the effects and difficulties of integrating AI, and the Islamic viewpoint on technological advancement. This study employed a library research method by collecting data from relevant journals, books, and other scholarly sources. The findings indicate that the use of AI and digital media in PAI learning can enhance access to information, personalize learning experiences, improve evaluation effectiveness, and increase student engagement in the learning process. However, the implementation of AI also presents several challenges, such as limited digital literacy among teachers, inadequate facilities and infrastructure, ethical concerns, and the potential decline of direct educational interaction between teachers and students. Therefore, the utilization of AI in Islamic Religious Education should be carried out wisely while maintaining Islamic values, ethics, and the primary goal of Islamic education in shaping students’ character.

This study is motivated by the increasing complexity of global culture, which demands a value system capable of providing direction and meaning in human life. In this context, Islam is viewed as having the potential to serve as a global value system through a cultural concept grounded in revelatory values. This study aims to analyze the concept of culture from an Islamic perspective as a global value system by examining the thought of Ali Ahmad Madkur. The method used is a qualitative approach based on a Systematic Literature Review (SLR), systematically and critically examining various relevant scientific literature. The results of the study indicate that Islamic culture in Madkur’s thought is built upon two main dimensions: the normative dimension, which is derived from the Qur’an and Sunnah, and the practical dimension as its actualization in social life. Although this approach has strengths in maintaining the integrity of values, it still faces challenges in responding to the complex, dynamic, and hybrid nature of global cultural dynamics. Therefore, a more integrative approach is needed to ensure that Islamic cultural values remain relevant and operational in a global context. This study has implications for strengthening more contextual studies of Islamic culture and developing Islamic education that is adaptive to the changing times.

This research is motivated by the problems in manual attendance systems at schools, which remain vulnerable to fraud, time-consuming, and inefficient. The expected solution is to develop an automated attendance system based on face recognition that can operate in realtime with high accuracy. The research object is vocational high school students, with the applied method implementing the YOLO v10 algorithm for face detection, followed by the face_recognition library for identification. The instruments used include an Imou CCTV camera as the input device, a mid-range laptop as the hardware platform, and Python with SQLite as the software environment for data processing and attendance storage. The results show that the developed system achieved an average face detection accuracy of 96% under normal lighting and 91% under low lighting, with an average processing speed of 27 FPS. The implementation of an anti-duplication feature also ensured data validity by allowing each student to be recorded only once per day. In conclusion, the use of YOLO v10 in face-based attendance proved to be effective, efficient, and capable of reducing fraud. The implication of this study is that the system can be applied in both Islamic boarding schools and general schools as a modernization of attendance systems, with a recommendation for further development through web-based application and cloud database integration.

This study aims to develop a financial saving application to improve the saving habits of students, particularly in Islamic boarding schools, through an adaptive challenge approach. The system integrates a mobile iOS application with a backend service and Large Language Model (LLM) processing via Ollama. Transaction data entered by users is processed by the backend to generate contextual and personalized saving challenges, applying Reinforcement Learning concepts in an adaptive and data-driven manner. The research adopts a descriptive quantitative method using surveys and system testing with 50 respondents. Results indicate that the application functions as designed, with no significant bugs detected. User evaluation shows high satisfaction, with an average score of 4.3 out of 5, covering ease of use, interface design, and increased awareness of saving. The combination of gamification, reward systems, and adaptive personalization successfully motivates users to save regularly. This system demonstrates the potential of integrating AI-driven personalization to strengthen financial literacy and healthy financial habits among students in a fun and interactive way.methods, and a summary of the results. The abstract should end with a comment about the significance of the results or conclusions brief.

This study aims to examine the position of Pancasila as a grundnorm within the Indonesian constitutional system and the role of Islamic Religious Education as an ethical foundation in strengthening constitutional principles from the perspective of Islamic sociological legal theory. The methodology employed is a qualitative approach using library research, involving the analysis of various relevant literature sources. The findings indicate that Pancasila plays a fundamental role in the Indonesian legal system, serving as the highest norm in the hierarchy of laws, while also functioning as an ethical guideline in the life of the nation and the state. Islamic Religious Education plays a significant role in shaping the moral constitution through the understanding of values such as honesty, justice, responsibility, and trustworthiness, in line with the principles of Pancasila. The integration of Pancasila values and Islamic teachings, viewed through the lens of sociological law, demonstrates that effective law is not merely normative but also responsive to social realities. Therefore, Islamic sociological legal theory can strengthen the Indonesian constitutional system through the integration of normative, moral, and sociological values, resulting in a more responsive, just, and contextually relevant legal system.

This study aims to analyze the integration of Pancasila values and Islamic Religious Education (PAI) in shaping digital ethics and to examine the development of digital law through the Islamic Sociological Jurisprudence Theory approach. This research employs a qualitative method with a literature study approach based on relevant academic sources and journals. The findings indicate that the integration of Pancasila and PAI serves as a comprehensive ethical foundation in shaping digital behavior by reinforcing moral, spiritual, and social values. Furthermore, digital law is understood as a product of the interaction between social and religious values, which is dynamic and adaptive to technological developments. The Islamic Sociological Jurisprudence Theory contributes to constructing a legal paradigm that is not only formal-legal but also contextual and oriented toward public welfare (maslahah). The ethical-based digital law development model integrating Pancasila and Islamic values is considered relevant in addressing contemporary digital challenges, such as misinformation, privacy violations, and cybercrime. However, this study also identifies limitations, particularly in the implementation aspect, which remains largely normative and has not been optimally integrated into concrete policies. Therefore, it is necessary to strengthen adaptive regulations, develop applicable digital ethics education, and conduct further empirical research to establish a just and sustainable digital legal system.

This study discusses the practice of morning prayer as a form of lived religion within the school culture of a public elementary school. Morning prayer is understood not only as a formal religious activity, but also as a daily ritual that shapes students’ emotional experiences, religious habits, and social interactions. This study aims to explain the empirical practice of morning prayer, the social relationships formed through it, and its implications for religious education and school culture. The research employs a qualitative approach using school ethnography methods. Data were collected through observations, interviews with the principal, Islamic Religious Education (PAI) teachers, classroom teachers, and students, as well as documentation of the school’s religious activities. The findings show that students participate in morning prayer routinely every day before lessons begin, followed by the collective recitation of short surahs from Juz 30. The daily practice of morning prayer gradually becomes a habit for students in starting their learning activities, both at school and at home. Teachers perceive morning prayer as an opening activity for learning, as well as a means of fostering emotional calmness, discipline, and students’ religious character. Students also reported feeling calmer, happier, and more prepared to learn after praying. In addition, the presence of Juz Amma books, Asmaul Husna texts, the school prayer room (mushola), and the habituation of congregational dhuha prayer indicate the institutionalization of a religious culture within the school, even though these practices are not yet fully included in the official schedule. The findings indicate that morning prayer has become part of students’ daily school experience. Through routine collective prayer activities, students gradually develop emotional readiness, discipline, and religious habits before learning begins.

This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs a qualitative method with a philological approach and content analysis. Primary data consist of Jawi manuscripts, while secondary data are obtained through library research. Data were collected through documentation and literature review and analyzed descriptively. The findings reveal that the manuscripts contain systematically arranged monotheistic teachings, including the meaning of lā ilāha illa Allāh through the principles of negation and affirmation, as well as the concept of faith involving the heart, speech, and actions. The manuscripts also explain the twenty attributes within the classifications of nafsiyah, salbiyah, ma‘ani, and ma‘nawiyah, reflecting the theological framework of Ahlussunnah wal Jama‘ah. These manuscripts function as both religious texts and pedagogical media, highlighting the importance of preserving Nusantara Islamic manuscripts as part of the region’s intellectual heritage.

The acceptance of family witnesses in divorce cases resulting from violations of taklik talak remains a subject of legal debate within the Indonesian Religious Courts. This debate arises from the normative tension between Article 145 of the Het Herziene Indonesisch Reglement (HIR), which restricts testimony from family members, and the need to uncover material truth in private domestic disputes, particularly in default judgments where the defendant fails to appear before the court. This study aims to analyze the legal basis underlying judges’ considerations in accepting family witnesses in divorce cases caused by violations of taklik talak, using Decision Number 32/Pdt.G/2017/PA.Pkl as a case study. The research employs a normative juridical approach with a descriptive-analytical method. Data were collected through library research and document analysis of relevant court decisions. The analysis links legal facts with procedural law in religious courts, the theory of rechtsvinding, and the concept of substantive justice. The findings indicate that the acceptance of family witnesses can be legally justified based on Article 76 of Law Number 7 of 1989 concerning Religious Courts as a lex specialis provision, the judges’ authority to conduct legal discovery under Law Number 48 of 2009 concerning Judicial Power, and principles of ushul fiqh and fiqhiyyah that support the realization of substantive justice. This study offers a reconstruction of the juridical legitimacy of family witness acceptance through the integration of positive law and Islamic law to strengthen legal certainty in religious court practices.

The rapid development of financial technology (fintech) in the digital era presents both opportunities and challenges for the Islamic economic system. This study aims to analyze the concept of Islamic fintech, its role in digital economic transformation, and its legal review from the perspective of Islamic economic law (fiqh muamalah). Using a qualitative method with a normative juridical approach, this research examines various fintech models operating on sharia principles—including Islamic peer-to-peer (P2P) lending, digital Islamic crowdfunding, sharia payment gateways, and Islamic robo-advisory—and reviews their compliance with the principles of prohibition of riba (usury), gharar (excessive uncertainty), maysir (gambling), and the requirement of maslahah (public benefit). The results indicate that: (1) Islamic fintech represents a legitimate financial innovation insofar as it adheres to the principles of sharia; (2) the National Sharia Council–Indonesian Ulema Council (DSN-MUI) fatwas, particularly No. 117/DSN-MUI/II/2018 on Information Technology-Based Financing Services, provide a regulatory framework but require continuous updating to keep pace with technological developments; (3) Islamic fintech contributes significantly to financial inclusion, particularly for unbanked communities in Indonesia; and (4) challenges related to sharia compliance, data governance, and regulatory harmonization remain critical issues requiring the joint attention of regulators, sharia scholars, and technology practitioners. This study contributes to the development of Islamic economic law theory in the context of digital transformation and provides practical recommendations for Islamic fintech stakeholders.

This journal critically examines the process of harmonizing Pancasila values and Islamic principles within the development of the Citizenship Education (PKn) curriculum in Indonesia. The study aims to understand how the integration of these two values can strengthen national character, enhance tolerance, and enrich the learning process at elementary and secondary school levels. The methodology used is a literature review, analyzing various academic sources, curriculum documents, and theoretical studies related to the harmonization of national and religious values. The findings indicate that applying the principle of harmonization can improve students’ understanding of Pancasila and Islamic values simultaneously, as well as foster mutual respect and appreciation for Indonesia’s cultural and religious diversity. These results underscore the importance of incorporating these values into the PKn curriculum as a strategic effort to build a nation grounded in spiritual, nationalist, and tolerant values. Additionally, this research offers recommendations for developing a more inclusive and harmonious curriculum to create a tolerant, civil, and respectful society.

This study aims to analyze the influence of a halal lifestyle on consumer preferences in selecting Sharia-compliant retail products. The study employed a Systematic Literature Review method, reviewing various empirical and conceptual studies published between 2017 and 2025. The analysis focused on the relationship between halal awareness, religiosity, ethical consumption values, and Muslim consumer behavior in making choices about Sharia-compliant retail products and services. The results indicate that a halal lifestyle is viewed not only as a form of compliance with Islamic law but also as a social identity and a modern consumption pattern that influences consumer purchasing decisions. Consumers with high levels of halal awareness and religiosity tend to have a greater preference for Sharia-compliant retail products that guarantee halal certification, quality, transparency, and ethical values ​​in their business processes. Furthermore, trust, Islamic brand image, and marketing strategies based on Islamic values ​​contribute to strengthening consumer loyalty to Sharia-compliant retail. This research provides managerial implications for Sharia-compliant retail businesses to develop innovative, educational, and tailored marketing strategies to meet the halal lifestyle needs of modern Muslims.

South Korea presents multidimensional challenges for the Indonesian diaspora, particularly Indonesian migrant workers (PMI), in maintaining their Islamic identity in a secular society with a highly disciplined work culture. This article documents the implementation of the UINSA International Community Engagement (UICE) 2025 program, an initiative that integrates student mobility with community service using the Asset-Based Community Development (ABCD) approach. This research uses a descriptive qualitative method to explore the potential and assets of the community at Al-Barokah Mosque, Gimhae, which include individual, social, physical, spiritual, and economic assets. The program implementation focused on empowerment and education through mental strengthening seminars, digital da'wah (podcasts), fiqh studies for women, the establishment of a Quran Education Park (TPQ) for migrant children, and support for the mosque's economic independence (BUMM). The results of the activities show that cross-cultural interaction and this asset-based approach are effective in strengthening Islamic identity, building transnational solidarity, and empowering the PMI community to be more independent and resilient in facing social vulnerability in a minority country.

Student cooperatives in Islamic boarding schools are no longer merely understood as business units providing daily necessities, but have developed into socio-economic spaces that shape independence, trust, and Islamic entrepreneurship education among students. This study is motivated by the limited number of studies examining pesantren cooperatives as socio-religious processes that cultivate values of trustworthiness, responsibility, transparency, and cooperation in students’ daily lives. The study aims to explain the empirical practices of student involvement in cooperative management, the social relations formed through economic activities in pesantren, and their implications for Islamic entrepreneurship education and the strengthening of pesantren economic independence. This research employed a qualitative approach with a field study method conducted at Pondok Pesantren Modern Elfira 2 Purwokerto. Data were collected through observation, interviews with cooperative administrators and student managers, and documentation of financial reports and cooperative operational activities. The findings reveal that students are directly involved in managing goods inventory, customer service, digital financial recording, and the distribution of daily necessities within the pesantren environment. These practices foster values of trustworthiness, transparency, responsibility, and cooperation through supervision systems, work shift arrangements, and daily evaluations. In addition to strengthening the pesantren’s economy, the cooperative also functions as a medium for experiential Islamic entrepreneurship learning. This article contributes to the sociology of Islamic education by demonstrating that student cooperatives function as socio-economic laboratories that shape students’ independence, social trust, and Islamic entrepreneurial ethics within the everyday life of pesantren communities.

The quick advancement of digital technology has drastically changed the social and religious life of Indonesian teenagers. The purpose of this study is to investigate how pupils at Al Muslim Junior High School's daily worship practices, self-control, and fear of missing out (FoMO) affect the principles of Islamic Religious Education (PAI). The study used a quantitative methodology with a causal and correlational design. All students in grades VII, VIII, and IX made up the study population for the 2025–2026 school year. Using the Slovin formula, a proportionate stratified sample of 171 students with a 5% margin of error was chosen. A five-point Likert scale questionnaire was used to gather data. The Pearson Product-Moment correlation (r > 0.30) was used to evaluate validity, while Cronbach's Alpha (α > 0.70) was used to test reliability. Multiple linear regression using SPSS version 26 was used for quantitative analysis, beginning with traditional assumption tests for heteroscedasticity (Glejser), multicollinearity (VIF), and normality (Kolmogorov-Smirnov). According to the analysis results, self-control had a substantial, favorable impact on the practice of PAI values, but FoMO had no significant influence (β = -0.034, p = 0.530).

Nurse workload is the total number or volume of tasks that must be completed by nurses during their professional practice in hospitals, including both physical and mental responsibilities in providing nursing care to patients. Meanwhile, nurse burnout is a condition of emotional and mental fatigue experienced by nurses due to prolonged work pressure and the high intensity of emotional demands in the hospital environment. However, workload problems are still commonly found in hospitals, with one of the main contributing factors being work stress caused by excessive job demands and continuous pressure during work activities. The population in this study were outpatient, inpatient and emergency nurses at Ibnu Sina Islamic Hospital, Bukittinggi in 2025 This study used a quantitative method with a cross-sectional approach, analyzing the relationship between one variable and another. This study had 130 samples consisting of outpatient nurses, inpatient nurses, and emergency room nurses. Sampling was carried out using a total sampling technique. The results of this study indicate a significant relationship between workload and burnout at a significance level of 0.00 (≤ 0.05). There is a significant relationship between workload and nurse fatigue at Ibnu Sina Islamic Hospital Bukittinggi in 2025.

The concept of naskh and mansukh is one of the most crucial methodological instruments in the discipline of Ushul Fiqh, serving to dissect the dynamics of Islamic law determination (tasyri') diachronically. This article aims to comprehensively analyze how the mechanism of naskh operates within the Al-Qur'an and Hadith and its juridical implications on the process of istinbath (deduction) of Islamic law. The urgency of this study lies in the fact that a flawed understanding of the abrogated verses can lead a mujtahid to establish laws that are juridically expired. Utilizing a qualitative-normative research method with a socio-historical approach, this article explores the classifications of naskh, ranging from the sharp debate over the Sunnah's authority to abrogate the Al-Qur'an to the fundamental differences between naskh, takhshish, and taqyid. The analysis also encompasses a comparative study of the views among the four major schools of thought (Hanafi, Maliki, Syafi'i, and Hanbali) in responding to conflicting evidences. The findings indicate that naskh is not an indication of inconsistency within Divine revelation, but rather a manifestation of the principles of tadarruj (gradualism) and taysir (facilitation) that accommodate the mental readiness of the community and the welfare of human beings. Practical implications of this concept are found in the evolution of laws concerning the direction of the qiblah, the iddah period, and the prohibition of khamr. Through a profound understanding of naskh, Islamic law demonstrates its elasticity in addressing contemporary challenges without losing its divine substance. In the modern era, this principle can be actualized in national legislative drafting through gradual regulatory methods.

Down syndrome, or Trisomy 21, is the most common chromosomal disorder in humans and is primarily caused by nondisjunction events during meiosis. Although advanced maternal age has long been recognized as the major risk factor, recent scientific evidence indicates that genetic mutations, gene polymorphisms, and meiotic recombination abnormalities also play important roles in the occurrence of Trisomy 21. This literature review aims to analyze the role of genetic mutations in the pathogenesis of Trisomy 21, with emphasis on the mechanisms of nondisjunction, oocyte aging, meiotic recombination errors, and folate metabolism disorders. The method used was a narrative literature review based on seven major scientific sources discussing the genetic and molecular factors underlying Trisomy 21. The findings indicate that genetic mutations and variations affecting meiotic regulation, recombination positioning, chromosome cohesion, and DNA methylation significantly increase the risk of chromosome 21 nondisjunction. In addition, age-related decline in oocyte quality and polymorphisms in folate metabolism genes further exacerbate chromosomal instability. Understanding these mechanisms is essential for the development of genetic counseling, early detection, and more effective prevention and management strategies in the future.  

The development of halal tourism has encouraged sharia hotels to provide services that are not only comfortable and functional, but also consistent with Islamic values and halal assurance. This study aims to analyze the integration strategy between sharia hotels and halal restaurants in increasing guest visits and satisfaction at Mangkuto Sharia Hotel Payakumbuh. This research employed a qualitative approach with a case study design. Data were collected through in-depth interviews, observations, and documentation involving hotel management, operational employees, guests, sharia certification experts, and representatives of the local government. The data were analyzed descriptively and strengthened through strategic analysis using the Resource-Based View (RBV), Value Chain, SWOT analysis, IFAS-EFAS matrix, TOWS matrix, and Blue Ocean Strategy. The findings reveal that service integration was implemented through sharia-based operational policies, halal assurance systems in restaurant activities, and cross-departmental coordination between the front office, housekeeping, and food and beverage departments. This integration created added value in the form of physical comfort, emotional trust, and spiritual peace for guests. Internal hotel data also indicated an increase in occupancy rates from 26% in 2020 to 52% in 2024 following the implementation of the sharia concept and halal restaurant integration. Strategic analysis positioned the hotel in Quadrant I (aggressive growth strategy), supported by its halal reputation, Islamic organizational culture, guest trust, and its uniqueness as the first sharia hotel in West Sumatra certified by the National Sharia Council–Indonesian Ulema Council (DSN-MUI). The implication of this study shows that the integration of sharia hospitality can serve as a competitive product strategy rather than merely a compliance instrument, while also supporting the development of regional halal tourism.