Publication Search

This study analyzes Muhammad Asad's Islamic political thought, which seeks to unite Islamic spiritual values with modern political thought. Asad rejects the limited view that considers Islam merely a ritualistic religion, and asserts that Islam is a value system that governs various aspects of life, including politics and government. Using a qualitative approach and library research methods, this study explores Asad's ideas on the Islamic state, democracy and shura, social justice, and the interaction between religion and the state. The findings of this study show that Asad views the Islamic state as an ethical entity that upholds justice, the rule of law, and moral responsibility. The concept of shura is understood as a type of moral democracy based on the values of justice and public participation. Asad also emphasizes that social justice is an important aspect of Islamic government that supports the welfare of society. Asad's thinking rejects both extreme secularism and absolute theocracy, and offers a model of Islamic politics that is rational, participatory, and based on morality. The relevance of this thinking lies in its ability to provide solutions to the crisis of ethics and justice in modern politics through a combination of spirituality and rationality in government.

The phenomenon of religion-based radicalism remains a serious threat to the sustainability of national and state life, including within educational institutions. Educational institutions hold a strategic role in instilling religious values that are peaceful, tolerant, and civilized. Therefore, religious moderation education has become a vital approach as a preventive measure against radical ideologies. This study aims to examine the role and urgency of religious moderation education as a shield against radicalism in educational institutions. The research method employed is a literature study, analyzing various literatures such as books, scientific articles, and policy documents related to religious moderation and character education. The results show that religious moderation education can instill the values of tawassuth (moderation), tasamuh (tolerance), tawazun (balance), and i‘tidal (justice) in students. These values contribute significantly to forming religious attitudes that are inclusive, humanistic, and non-violent. The implementation of religious moderation education in educational institutions can be achieved through curriculum integration, educator role-modeling, the cultivation of school culture, and the strengthening of contextual religious literacy. Thus, religious moderation education plays a crucial role as an ideological and moral fortress in preventing the entry and growth of radicalism within the educational environment.

This study aims to describe the role of Biology Education Community Service Program students in improving the quality of biology learning at SMPN 1 Mappakasunggu. This study used a descriptive qualitative approach with data collection techniques in the form of observation, interviews, and documentation. The results showed that the Community Service Program students played an active role in various aspects, from lesson planning, implementation of teaching and learning activities, to evaluation of learning outcomes. In addition, the Community Service Program students were also involved in mentoring simple practicums that helped students understand biology concepts more practically. They also contributed to the development of innovative learning media that facilitated students' understanding of the material. The presence of Community Service Program students at the school had a significant positive impact on improving students' conceptual understanding, motivation, and learning activity. Students showed higher enthusiasm in participating in biology learning and experienced improvements in their learning outcomes. Thus, the Community Service Program teaching program is a tangible form of student contribution in supporting the improvement of education quality, especially biology learning in schools with limited resources. This program also provides valuable experience for students to be directly involved in the world of education and have a positive impact on society.

This study examines the legal provisions regarding interfaith marriage in Indonesia from the perspective of Islamic law and national law. The focus lies on the differences and points of convergence between the two legal systems in assessing the validity of marriages conducted between couples of different religions. This research employs a library research method with a normative-comparative approach, analyzing primary sources such as the Qur’an, Hadith, the Compilation of Islamic Law (KHI), Law Number 1 of 1974 on Marriage, as well as relevant court decisions. The results show that Islamic law explicitly prohibits interfaith marriage, particularly between a Muslim woman and a non-Muslim man, as it contradicts the principles of faith and the objectives of marriage in Islam. Meanwhile, national law through Law Number 1 of 1974 stipulates that a marriage is valid only if conducted according to the laws of each religion and belief, which implicitly rejects the legality of interfaith marriage. In practice, however, some individuals seek legal loopholes through human rights interpretations or by registering their marriages abroad. Therefore, both Islamic and national law share the same goal: to preserve the sanctity of marriage and maintain social harmony based on the divine values upheld by the Indonesian nation.

This study is motivated by the context of religiosity in later life, which is characterized by various forms of decline, both emotional and spiritual, that may hinder the religious practices of older adults. The study aims to examine the condition of religiosity in the elderly phase. The main focus of this research is to explore and analyze the definition of old age, the characteristics of religiosity in later life, to identify religious problems commonly experienced by the elderly, and to examine the well-being of religious life during old age. This study employs a qualitative research method using a library research approach. The findings indicate that various challenges encountered in old age, such as anxiety, fear of death, and other psychological pressures, can be addressed through religious practices. Acts of worship, prayer, and spiritual reflection are able to provide inner peace, enhance the meaning of life, foster social harmony, cultivate acceptance of life’s realities, and help older adults respond to challenges in accordance with contemporary developments.

The era of globalization presents serious challenges for Christian Religious Education (PAK) through the currents of value relativism, consumerism, and digital influences that threaten the formation of the spiritual character of the younger generation. This study aims to analyze strategies for integrating spiritual values ​​into Christian Religious Education (PAK) to ensure its relevance and effectiveness in facing the dynamics of the times, with a focus on a holistic approach that combines a contextual curriculum, hybrid learning media, faith-based digital literacy, and strengthening teacher competencies. The research method uses a qualitative descriptive approach based on library research through thematic content analysis of books, scientific journals, and related literature. The results indicate that effective integration of spiritual values ​​through strategies such as interactive digital learning, school-church-family collaboration, and systematic evaluation produces students who are strong in faith, critical of global influences, and ethical in character. In conclusion, the need for ongoing synergy to shape a generation of Christians who are adaptive and imbued with integrity in the era of globalization is emphasized.

The purpose of this study is to determine how the social behavior of the Margoagung Village Community, especially Ngino Hamlet, preserves local wisdom inherited from the ancestors of Mbah Bregas, particularly in building community harmony. This field research was conducted using a qualitative descriptive method. This research was conducted by taking a case study in Ngino Hamlet, Margoagung Village, Seyegan Sub-district, Sleman Regency from June to July 2025. The informants of this study were the leaders, committees, traditional figures, and all parties involved and witnessed directly the Merti activities of Margoagung Village. Data collection was carried out through observation, interviews, and documentation. Data analysis was carried out through four stages, namely: data documentation, data reduction, data presentation, and drawing conclusions/verification. The study findings show that the entire series of Merti activities of Mbah Bregas Village, Margoagung Village build community harmony through participation, cooperation, and mutual cooperation without distinguishing religion, ethnicity, race, social strata, and profession.

This study examines the modern Islamic thought developed by Amin Abdullah, particularly through the concept of integrative and interconnective Islam. The main issue discussed is the fragmentation between religious sciences (naqliyah) and modern sciences (‘aqliyah) in the contemporary Islamic knowledge corpus. The purpose of this research is to analyze Amin Abdullah’s efforts in reconstructing the epistemology of Islamic knowledge through the integration of these two domains of knowledge. This research uses a qualitative-descriptive approach with a literature study method, analyzing Amin Abdullah's key works and relevant academic discourses. The results show that the integrative-interconnective paradigm offered by Amin Abdullah provides a holistic framework for understanding Islam in the modern era. This approach encourages a dialogical relationship between religion, science, and social reality, ensuring that Islamic thought remains relevant and dynamic amidst global changes. The study concludes that Amin Abdullah's perspective makes a significant contribution to the renewal of Islamic scholarship by bridging tradition and modernity. Thus, this integrative-interconnective perspective is expected to enrich the development of Islamic thought in a more inclusive and open manner.

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.

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 .

Humans, as creations of Allah SWT, are entrusted with the mandate to prosper the earth; therefore, divine revelations were sent down, culminating in the Qur’an as the ultimate guide for life. Islam, as a universal religion, emphasizes education as a means to achieve a complete and meaningful life. Islamic education, as defined by scholars such as al-Syaebani, Zakiah Drajat, and Muhaimin, is a process of transforming human behavior in personal, social, and environmental contexts based on Islamic values. This study employs a library research method with a thematic tafsir (maudhu’i) approach to examine the Qur’anic foundations of Islamic education. The findings indicate that verses such as QS. Al-‘Alaq [96]:1–5 highlight the importance of literacy as the starting point of education, QS. Al-Mujadalah [58]:11 affirms the elevated status of the learned, QS. An-Nahl [16]:78 emphasizes human innate potential, QS. Luqman [31]:12–19 stresses character education, and QS. Ali Imran [3]:190–191 underscores the integration of spirituality and intellect. Thus, the Qur’anic foundation provides theological, philosophical, and practical bases for the development of Islamic education aimed at forming insan kamil—individuals who are knowledgeable, faithful, and morally upright. QS. Luqman: 13–19 highlights education based on monotheism and morals, where Luqman advises his children to have faith, do good deeds and be patient. QS. Al-Māidah: 67 emphasizes trust and courage in conveying knowledge, as Allah commanded the Prophet to convey revelation without fear

Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

The development of live streaming and shop social media has made TikTok a potential digital platform to support community entrepreneurship. TikTok functions not only as an entertainment medium but also as a means of promoting and selling products online. This Community Service (PkM) activity aims to optimize the use of TikTok as an entrepreneurial medium for Dasa Wisma (Dawis) women. The activity was carried out in four stages: preparation, implementation, evaluation, and reporting. The methods used included lectures, discussions, questions and answers, and hands-on practice in creating and managing TikTok content for business purposes. The training results showed that the Dawis women were able to understand and practice using TikTok as a sales medium, from account creation, promotional video content creation, to interacting with potential buyers. Evaluation of participant satisfaction and understanding showed a positive response to the training implementation. Thus, this activity successfully increased the knowledge and skills of the Dawis women in utilizing TikTok as an entrepreneurial medium and supported the development of digital technology-based online businesses.

This paper discusses the role of education in shaping students' ability to recognize and appreciate religious diversity within Indonesia's pluralistic society. Indonesia, as a pluralistic nation, boasts a diversity of ethnicities, cultures, and religions, which demands the instilling of tolerance from an early age, particularly through educational institutions. Students are understood as individuals developing intellectually, morally, socially, and spiritually, requiring systematic guidance to understand differences as a gift from God. Recognizing and appreciating religious diversity is not merely about passive tolerance but also encompasses the ability to respect others' beliefs, engage in dialogue, and coexist peacefully without losing one's faith identity. Through education, particularly Christian Religious Education and Pancasila Education, values ​​of tolerance can be instilled through curriculum integration, teacher role models, an inclusive school environment, and practices such as opportunities to worship according to one's religion, interfaith cooperation, and social activities. Teachers play a strategic role as facilitators and role models in fostering empathy and appreciation for differences. Various strategies such as integrating multicultural values, providing worship spaces, strengthening cooperation, and cultivating mutual respect have proven effective in developing tolerant character in students. Research results indicate that education that emphasizes the value of tolerance aligns with the spirit of Pancasila and the teachings of Christ's love in the Bible. Therefore, developing students who value religious diversity is a long-term investment in creating a peaceful, just, and civilized society. Education that prioritizes inclusivity provides a crucial foundation for a generation capable of becoming agents of peace amidst the nation's diversity.

This research undertakes a comparative analysis of the concept of divorce within the frameworks of Islamic Family Law and Buddhist Ethics. Marriage, recognized as a profound bond of both physical and spiritual union, holds significant value in both religious traditions. However, contemporary social realities reveal a high incidence of divorce, prompting a critical examination of the legal and ethical mechanisms governing its dissolution. Within Islamic jurisprudence, divorce (talak) is permitted but considered detestable by Allah, governed by stringent procedural mechanisms including talak (the husband’s right), khulu’ or gugat cerai (the wife’s right to initiate), and fasakh (judicial intervention). These processes carry clear legal implications concerning the waiting period (iddah), the possibility of reconciliation (rujuk), and the division of marital property. Conversely, while Buddhism does not explicitly prohibit divorce, the teachings of the Buddha strongly encourage spouses to exhaust all avenues for peaceful conflict resolution before considering separation as a last resort. The ethical framework in Buddhism grants equal rights to both parties to dissolve the marriage. This study employs a qualitative descriptive analytical method through library research, drawing upon primary legal texts such as Indonesia’s Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law (KHI) for Muslims, alongside the Vinaya Pitaka for adherents of Buddhism. The findings indicate that while both traditions view divorce as a final option, they diverge fundamentally in their legal structures; Islamic law establishes specific, gender-differentiated rights and obligations, whereas Buddhist ethics emphasize mutual consent and personal responsibility without formal legalistic procedures. The research concludes by recommending that couples, regardless of faith, prioritize reconciliation and peace, aligning with the core principles of both religions, and urges policymakers and legal practitioners to promote harmonious family life and reconsider legal frameworks that might better serve the welfare of children and families.

The diversity of Indonesian society, which consists of various ethnic groups, religions, cultures, and races, represents a great potential for the creation of a harmonious social life. However, the reality shows that intolerance and narrow fanaticism still often arise and even begin to influence students in the educational environment. This has the potential to create social conflicts and damage the nation's character in the future. This study aims to examine the role of education in shaping students to avoid fanatic behavior and social conflicts. The research method used is descriptive qualitative with data collection techniques through relevant literature studies. The results of the study show that schools have a strategic role in instilling values of tolerance, inclusive attitudes, and religious moderation through learning, teacher role models, and a school culture that respects diversity. In addition, synergy between schools, families, and communities is needed to create an educational environment that is conducive to the development of students' character. Through the implementation of multicultural education and the strengthening of national values on a sustainable basis, students are expected to become a generation with strong character, tolerant, and able to live peacefully alongside others in a pluralistic society.

This papper reviews a range of studies that examine the influence of cultural and religious differences on the effectiveness of the counselor–client relationship. The main focus is on how cultural identity and religious beliefs shape the way individuals understand problems, interpret personal experiences, and respond to the counseling process. The literature shows that differences in values, communication styles, and spiritual orientations can affect the quality of the relationship, especially during the stages of building trust and setting counseling goals. At the same time, counselors who possess multicultural competence and sensitivity toward religious diversity are better able to adapt their approaches so clients feel respected and emotionally secure. This review also highlights the importance of counselor self-reflection to avoid personal bias in sessions, particularly when working with clients from backgrounds that differ greatly from their own. By examining various academic sources, this article argues that an effective counseling relationship depends not only on technique but also on the counselor’s ability to understand the client’s life context. The findings of this literature review contribute to the development of more inclusive and culturally responsive counseling practices.

This study explores the Village Cross as a symbol of inculturation, integrating Catholic faith with the Nosu Minu Podi ritual in Dusun Perintis, Balai Sebut Village, Sanggau Regency. Nosu Minu Podi, a post-harvest rice ritual, originally centered on the ancestral statue (Pantak) as the main focus of worship. The introduction of Catholicism led to a symbolic transformation, replacing the Pantak with the Village Cross while maintaining ancestral values and harmonizing them with Catholic practices. This research uses a qualitative approach combining ethnography and contextual theology. Data were collected through participatory observation, semi-structured interviews, and field documentation. Findings reveal that the Village Cross serves dual functions: as a religious symbol affirming God’s presence and spiritual protection, and as a marker of social and cultural identity. This transformation strengthens community solidarity, preserves traditional practices, and provides a medium for faith formation among youth. The study highlights that inculturation enables the integration of local traditions with religious teachings, creating space for contextual, inclusive, and practical pastoral approaches. It contributes to scholarly understanding of the interplay between religion, culture, and community identity, emphasizing the enduring relevance of local wisdom in contemporary religious practice.

As a region with cultural, religious, and ethnic diversity, Bali functions as a social laboratory to understand the interaction between religious communities. The implementation of Islamic Religious Education (PAI) plays a strategic role in building harmony in a multicultural society. Therefore, comprehensive Islamic Religious Education (PAI) is needed to achieve the goal of a harmonious, peaceful, and secure community life even though they have different religions, tribes, nations and even languages. Based on the complexity of the problems above, the focus of the research is: 1) What is the strategy of educators in integrating Islamic values that are relevant to cultural diversity in Bali? 2) What are the challenges faced in implementing PAI in Bali's multicultural environment? 3) What is the PAI curriculum that supports the values of tolerance and diversity? The objectives of this study are: 1) To determine the strategy of educators in integrating Islamic values that are relevant to cultural diversity in Bali. 2) To determine the challenges faced in implementing PAI in Bali's multicultural environment. 3) To determine the PAI curriculum that supports the values of tolerance and diversity. This type of research is qualitative with a descriptive approach, informants are determined purposively. As sources of information (informants) are the Head of the Environment, Head of Customs, Muslim Community Leaders, Head of Foundation, Head of School, students and Parents. Data were collected through interviews, observations and documentation, then analyzed with the stages of data reduction, data presentation and drawing conclusions. 

The Theology of Mission in Pluralism, as presented in the Book of Jude, provides an understanding of God's mission (Missio Dei) that is universal and involves the Church's participation in proclaiming the Gospel amidst cultural and religious diversity. This study aims to explore the concept of theological mission found in the Epistle of Jude, particularly in the context of pluralism in culture and religion during the early Church period. Using an exegetical method and literature analysis, this research identifies that Christian mission according to Jude is not only limited to the proclamation of the Gospel but also includes the struggle against false teachings and the strengthening of the faith of the believers. The mission in the Book of Jude emphasizes the importance of showing compassion to those who are uncertain in their faith, as well as the need for decisive action to save people from the fire of judgment. Furthermore, this study reveals that the Church plays a central role as the sphere of mission, where the congregation is called to remain firm in faith and contribute to saving others from misleading teachings. Overall, the theology of mission in pluralism according to Jude teaches the importance of balancing firmness in upholding the truth with gentleness in guiding those who are uncertain.