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The training on computer network cabling conducted in schools serves not only to enhance students’ technical competencies but also functions as a strategic medium for developing collaborative attitudes, technological independence, and religious social harmony. Based on the community service activities carried out at SMA Negeri 3 Kota Sorong, the training integrated LAN cabling practice, the introduction of network devices, and guided sessions through observation, socialization, practicum, and evaluation. Throughout these stages, students gained direct experience in crimping, attaching RJ-45 connectors, testing cables with LAN testers, and simulating network configurations, which collectively strengthened their technical mastery. From the perspective of the sociology of religion, the training created a shared learning environment where students of diverse religious backgrounds collaborated equally in completing collective technical tasks. Values such as mutual respect, cooperation across differences, and social solidarity were visibly demonstrated as students helped one another in solving cabling-related challenges. Evaluation results indicate that participants became more independent in completing technical tasks and more open in communicating and interacting with peers of different beliefs. These findings emphasize that technology training can serve as a constructive medium for fostering religious social harmony and character building through practical experiences and meaningful social interaction.

According to Al-Ghazali, Islamic education is education that strives to form a perfect human being, both in this world and in the hereafter. According to Al Ghazali, humans can achieve perfection if they are willing to strive to seek knowledge and then practice fadhilah through the knowledge they have learned. According to Al Ghazali, the main goal of Islamic education is to obey Allah the Creator, and the most perfect human being in his view is a human being who always draws closer to Allah. This goal seems to have religious and moral nuances, without ignoring worldly problems. The method used to classify al-Ghazali into two parts: First, the special method of Religious education, this special method of religious education has an orientation towards knowledge of faith because religious education in reality is more difficult than other education, because religious education involves intuitive problems and focuses more on the formation of students' personalities. Second, the special method of moral education, Al-Ghazali said: "Just as a doctor, if he gives his patients only one kind of medicine, will surely kill most of the sick people, so too a teacher, if he shows his students the way with only one kind of practice, will surely destroy their hearts.

In the era of information and globalization, critical thinking skills have become an essential competence for children, including students in Islamic boarding schools. These skills include the ability to ask questions, seek and evaluate evidence, compare alternatives, and solve problems logically. Islamic boarding schools inherently provide a disciplined environment grounded in religious values that supports the development of critical thinking. However, observations at Raudlatul Hanan Islamic Boarding School reveal several challenges, such as low social sensitivity, limited constructive conflict resolution, and the absence of consistent critical thinking habits. These conditions have the potential to hinder students’ adaptability and problem-solving abilities in the future. To address these issues, a program entitled “Optimizing Children’s Critical Thinking Character through the Internalization of Socio-Environmental Sensitivity Values” was implemented using a Participatory Action Research (PAR) approach. This approach actively involved students, ustadz/ustadzah, and Islamic boarding school administrators from problem identification through planning, implementation, and reflection. The activities included character education seminars, critical discussions, group competitions, and interviews aimed at fostering social sensitivity, reducing exclusive attitudes, and strengthening critical thinking skills from an early age. The results indicate high and enthusiastic student participation throughout all activities, leading both students and administrators to hope that the program will be implemented sustainably on an annual basis.

This study examines the philosophy of Islamic education in the thought of Imam Al-Ghazali, focusing on educational objectives, philosophical foundations, curriculum, educational methods, and their relevance to contemporary education. Al-Ghazali views education as an integral process that is not merely oriented toward intellectual development, but also toward moral formation and the purification of the soul in order to attain true happiness (Sa‘adah) in both worldly life and the hereafter. This research employs a descriptive qualitative approach through library research by analyzing Al-Ghazali’s major works, such as Ihya’ ‘Ulum al-Din, Ayyuha al-Walad, and Mizan al-‘Amal, as well as relevant supporting literature. The findings indicate that Al-Ghazali rejects the dichotomy between religious and worldly sciences, as reflected in his concept of fard ‘ain and fard kifayah, which are complementary and interconnected. His educational curriculum is integrative and oriented toward public benefit, while his educational methods emphasize habituation, exemplary conduct of educators, and the process of Tazkiyat Al-Nafs (self-purification). Al-Ghazali’s educational philosophy remains relevant in addressing contemporary moral crises by offering a philosophical foundation for forming the insan kamil a complete human being who is intellectually knowledgeable, morally upright, and spiritually grounded.

This study aims to analyze the implementation of hadith values ​​in strengthening disciplinary policies and character building of students at MIS Teladan 1 Ujung Kubu. The hadith of the Prophet Muhammad SAW is used as a normative and pedagogical basis in the formulation of disciplinary policies that are educational, humanistic, and oriented towards fostering noble character. This study uses a descriptive qualitative approach with data collection techniques through direct observation, in-depth interviews with the principal, teachers, and students, and documentation studies of madrasah rules and programs. The results show that the values ​​of hadith are implemented systematically through the habit of time discipline, instilling manners in daily interactions, teachers' exemplary behavior as role models, and strengthening religious activities such as congregational prayer and prayer habits. The hadith-based disciplinary policy has been proven to contribute positively to strengthening student character, especially in aspects of discipline, responsibility, religious attitudes, and social behavior. This study concludes that the integration of hadith values ​​in disciplinary policies is effective in supporting the goals of Islamic education in elementary madrasas.

This study aims to examine in depth the role of Islamic Religious Education (PAI) teachers as agents of tolerant da‘wah based on Islam Nusantara within multicultural elementary school settings. The research was conducted at SDN 2 Margasari, Pasawahan District, Purwakarta Regency, West Java, which represents the social, cultural, and religious diversity of students. This study employed a qualitative approach using a case study method to obtain a comprehensive understanding of PAI learning practices oriented toward tolerance values. Data were collected through in-depth interviews with PAI teachers and the school principal, direct observations of classroom PAI learning activities, and document analysis of religious programs and activities implemented at the school. The results indicate that PAI teachers play a strategic role in instilling values of tolerance, religious moderation, mutual respect, and appreciation of local wisdom through the application of dialogical, contextual, and inclusive learning methods. The learning strategies applied include the use of local stories and traditions that align with the values of Islam Nusantara, as well as the habituation of tasamuh (tolerance) attitudes in daily interactions within the school environment. This study recommends strengthening the competencies of PAI teachers in understanding and applying the Islam Nusantara approach, as well as integrating values of religious moderation into the elementary school curriculum as a systematic effort to build a culture of tolerance in multicultural educational settings.

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

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

Community service in the neighborhood association (RT) of 07 Dusun/Village Pusat Damai is a concrete manifestation of loving service in Christian religious education. Sometimes, certain individuals in the neighborhood association (RT) are not directly involved in community service activities due to age and busy schedules. People who are not directly involved in community service activities indicate that their faith has not yet been expressed through concrete actions. The purpose of this community service research is to ensure that each person's faith is expressed through concrete actions in the neighborhood association (RT) as a form of loving service in Christian religious education. To produce good community service research, a qualitative research method is required through literature and documentation. The results found through this community service research are that faith that is expressed can be realized through community service carried out by all residents of RT 07 Dusun/Village Pusat Damai, demonstrating a high level of enthusiasm. This community service research can be concluded that every believer must have faith that is expressed through concrete actions, namely community service in the neighborhood, to be further enhanced in the future.

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

The Halal Management Sistem (HMS) has often been positioned as an administrative compliance tool that focuses on regulatory and certification requirements. This approach has the potential to simplify the meaning of halal by overlooking the inherent values, especially in the context of Muslim businesses. This study aims to interpret the understanding of the Halal Management Sistem not only as an administrative compliance mechanism, but also as an expression of worship and spiritual commitment in business practices. This study uses a qualitative approach through a literature review of scientific articles, books, and relevant publications discussing halal management, Islamic business ethics, and the perspectives of business actors. The results of the study show that the HMS is understood by business actors as a manifestation of religious obedience integrated into economic activities, where the application of halal principles is seen as part of devotion to God and a form of moral responsibility in running a business. In this understanding, administrative compliance is positioned as an implication of spiritual awareness, not as the main objective of the sistem's implementation. The research findings also indicate that the spiritual meaning of SMH encourages consistency in halal practices and strengthens long-term business orientation. Conceptually, this study has implications for the development of halal management studies by placing the spiritual dimension as the main foundation in the implementation of the Halal Management Sistem, particularly in supporting sustainable and ethical business practices.

This study investigates how character education is embedded into the school culture of an Indonesian Islamic junior high school (madrasah), focusing on four core values: religiosity, honesty, tolerance, and discipline. Using a qualitative naturalistic approach, the research was conducted at MTsN 3 Halmahera Utara through in-depth interviews, participant observation, and document analysis involving school leaders, teachers, and students. The findings reveal that character education at the madrasah is not a standalone program but is institutionalized through consistent routines, religious practices, and role modeling. Religiosity is fostered through structured worship, integration of Islamic values into lessons, and spiritual habits. Honesty is promoted via trust-based learning environments, teacher exemplarity, and reinforcement of moral norms. Tolerance is cultivated through inclusive social interactions and respect for religious and cultural differences, while discipline is internalized through habitual rule-following, punctuality, and self-regulation. These findings align with existing theories and regional character education frameworks, confirming that character is best formed through embedded cultural processes and consistent adult exemplarity. The study contributes to the understanding of how Islamic schools can function as moral communities and highlights the importance of alignment between school culture, family support, and wider social contexts in achieving sustainable moral development.

Environmental pollution in coastal areas continues to be a critical issue, particularly in regions with high tourism activity such as Pantai Baru Seliper Ate in Sumbawa. The increasing accumulation of plastic waste and the lack of environmental awareness among visitors and local communities highlight the need for educational and practical interventions. This community service program aimed to strengthen students’ understanding of environmental cleanliness through Islamic values and participatory actions. The method consisted of short religious-based environmental education, a collaborative beach-cleaning activity, and a reflective session designed to reinforce ecological and spiritual awareness. The results showed a significant increase in students’ knowledge of environmental ethics, Islamic principles related to cleanliness, and practical skills in waste identification and sorting. The program also succeeded in improving the physical condition of the beach and fostering collective responsibility among participants. These findings indicate that integrating environmental education with Islamic values and hands-on activities can effectively enhance environmental awareness and support sustainable behavior among young people.

This study aims to analyze the implementation of Nusantara Islamic values ​​in multicultural education within the Integrated Islamic School (SIT) Al-Ftih environment. Nusantara Islam, as a religious concept characterized by moderation, tolerance, and accommodating local culture, has high relevance in developing education that respects diversity.Meanwhile, multicultural education emphasizes equality, inclusivity, and recognition of students' cultural identities.This research employed a qualitative approach with a case study method. Data collection techniques included interviews, observation, and documentation, and its validity was tested through triangulation. The study results indicate that the integration of Nusantara Islamic values ​​in SIT Al-Fatih Sukabumi remains partial, primarily limited to thematic religious activities and has not yet systematically addressed the curriculum, pedagogy, or school culture. Supporting factors for implementation include the availability of local culture, support from some teachers, and religious moderation policies. Inhibiting factors include a lack of teacher training, the dominance of Middle Eastern Islamic references, and a lack of multicultural evaluation instruments.This study concludes that a comprehensive implementation model that integrates Islam Nusantara into the curriculum, learning, and school culture is needed. Recommendations include developing standard operating procedures (SOPs) for religious moderation based on local wisdom, teacher training, and developing evaluation instruments for the internalization of Islam Nusantara values.

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 community service program aims to implement a technology-based digital marketing mix strategy to promote the education program of the Barisan Mujahid Matita (BMM) Da'wah House to teenagers in the Titipapan area, Medan. The methods used include digital audience analysis to identify the characteristics of Generation Z, planning data-driven content strategies using artificial intelligence (AI) tools, and implementing integrated digital campaigns through various social media platforms such as Instagram, TikTok, and YouTube. The activities also include intensive mentoring and practical training for adolescents in creative content creation, da'wah copywriting, social media management, and digital campaign performance evaluation. The results of the program showed an increase in adolescent participation in BMM's education program by 65%, a growth in social media engagement by 200%, and the formation of an independent and sustainable adolescent digital content team. This program proves that the integration of digital technology in religious education marketing strategies is not only effective in reaching adolescents, but also encourages active engagement, creativity, and positive digital literacy in the community.

The Islamic insurance industry in Indonesia, including in the city of Medan, continues to face various challenges, one of which is the low level of public participation in using Islamic insurance products. Public decisions to choose Islamic insurance are influenced not only by economic factors but also by non-economic factors, such as the level of religiosity, Islamic financial literacy, and trust in insurance service providers. This study aims to examine in depth the role of religiosity, financial literacy, and trust in influencing public decisions regarding the use of Islamic insurance in Medan City. This research employs a qualitative approach by utilizing secondary data obtained from reports of the Financial Services Authority (OJK), the Central Statistics Agency (BPS), fatwas issued by the National Sharia Council of the Indonesian Ulema Council (DSN-MUI), as well as relevant national and international scholarly articles. Data analysis was conducted using content analysis techniques to obtain a comprehensive understanding of public behavior, perceptions, and preferences. The findings indicate that religiosity plays a role in increasing awareness of the importance of financial products that comply with sharia principles, financial literacy strengthens public understanding of the benefits and mechanisms of Islamic insurance, while trust emerges as the key factor most decisively influencing decision-making. These findings are expected to serve as a reference for formulating strategies to enhance public literacy and trust in Islamic insurance in Medan City.

This study examines the role of officially appointed amil zakat in enhancing transparency and accountability in zakat governance in Mojopuro Village, Wonogiri Regency. Prior to this initiative, Mojopuro had no Zakat Collection Unit (UPZ), resulting in zakat practices that were traditional, undocumented, and lacking institutional oversight. Through a series of mentoring activities and seminars conducted from 8–18 September 2025, capacity-building efforts were directed toward prospective amil zakat, village officials, and religious leaders, focusing on zakat regulations, principles of transparency, and both vertical and horizontal accountability. The implementation methods included material delivery, group discussions, and consultative sessions, which ultimately led to the formal appointment of official amil zakat by the Wonogiri Regency BAZNAS. The findings demonstrate that the presence of official amil significantly improved the structural management of zakat, enhanced participants’ understanding of transparency and accountability, and strengthened coordination among amil, village administrators, and religious figures. These results indicate that village-based institutional mentoring can foster a transformative shift from traditional zakat practices toward professional, transparent, and accountable governance. This study thus offers a community-based empowerment model that can be replicated in other villages to improve zakat distribution effectiveness and build public trust in formal zakat institutions.

The development of social media-based e-commerce, especially TikTok Shop, has created new challenges and opportunities in building customer loyalty, especially in the highly competitive local cosmetics industry. One of the most popular local brands is Emina, which targets young consumers with an affordable price approach and halal label. However, the level of customer loyalty is still a crucial issue that needs to be strengthened so that business sustainability is maintained. The urgency of this research lies in the need to understand how live streaming and halal labeling, as two relevant marketing strategies in the digital era, are able to shape purchasing interest that leads to customer loyalty. This study uses a quantitative approach with the PLS-SEM technique to test the relationship between variables with 115 TikTok Shop user respondents in Semarang City. The results show that live streaming and halal labeling have a significant effect on purchasing interest and customer loyalty, and purchasing interest is proven to mediate the relationship between the two variables and customer loyalty. These findings indicate the importance of integrating interactive visual approaches and religious belief values in digital marketing strategies for cosmetic products.

Zakat Fitrah is one of the obligations in Islam aimed at purifying the soul and strengthening social solidarity among Muslims. This study aims to analyze the level of public awareness in paying Zakat Fitrah in RT 05, Ngolorog Hamlet, Mojopuro Village, Jatiroto Subdistrict, Wonogiri Regency. The method used includes in-depth interviews with community leaders and field observations. The results show that residents have a high level of awareness regarding the obligation of Zakat Fitrah, yet there are still obstacles such as a lack of understanding of the procedures for payment and distribution. Factors such as education, income, and socialization by religious leaders play a significant role in enhancing awareness. The conclusion of this study recommends improving educational programs and zakat campaigns by the village government and religious institutions to encourage better compliance, thereby contributing to social welfare in the area. This research is expected to serve as a reference for developing zakat programs in rural regions.