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This study aims to describe the effectiveness of tajwid learning and its influence on the Qur’an reading ability of grade XII RPL 2 students at SMKN 1 Wonosobo. The research employs a qualitative method with a descriptive-analytical approach. Data were collected through classroom observation and interviews with both the teacher and selected students. The findings indicate that the tajwid learning process in grade XII RPL 2 has been quite effective, as it is conducted in accordance with the established rules of tajwid. The use of varied teaching methods, particularly those emphasizing reading practice, has positively influenced students’ ability to recite the Qur’an correctly. Most students are able to read fluently, observe the proper length of vowels, and articulate the letters according to their correct makhraj. Nevertheless, a small number of students have not yet fully mastered the application of makharijul letters consistently, thus requiring further guidance and practice. Overall, tajwid learning in this class contributes significantly to the improvement of Qur’an reading skills, both in terms of fluency and accuracy. Furthermore, this study highlights that mastery of tajwid is crucial for preserving the authenticity of Qur’anic recitation as well as enhancing students’ understanding and appreciation of the Qur’an. Therefore, tajwid instruction not only develops technical reading skills but also plays an important role in fostering religious and spiritual values among learners.

This study aims to examine the impact of the implementation of the Merdeka Curriculum on improving the competence and performance of Christian Religious Education teachers based on Mark 1:21–28 in South Tangerang City. The Merdeka Curriculum, launched in 2022, was designed as a solution for student-centered and differentiated learning. The research focuses on analyzing teachers’ lack of understanding in preparing differentiated learning, the suboptimal imple-mentation of project-based learning, and the relationship between the implementation of the Merdeka Curriculum and the improvement of teachers’ competence and performance. The study was conducted within the Ministry of Religious Affairs, South Tangerang City, Banten Province, with a population of 61 Christian Religious Education teachers. Data were collected through questionnaires and analyzed using Microsoft Excel 2010 and SPSS 25 for Windows with a quantita-tive approach, regression analysis, and linearity testing. The results show that the implementation of the Merdeka Curric-ulum has a positive impact on teacher competence (87.2%) and performance (86.3%). These findings align with Jesus’ teaching principles in Mark 1:21–28, namely authoritative teaching that produces tangible impact, serving as a theological foundation for improving teaching quality. In conclusion, the better the implementation of the Merdeka Curriculum, the higher the competence and performance of Christian Religious Education teachers in South Tangerang City.

Digital technology chance in Indonesia presents both occasions and constraint for the development of Islamic economics, particularly in implementing Islamic business strategies through e-commerce. The adoption of digital technology, including Islamic fintech and halal e-commerce, has expanded market access, improved efficiency, and strengthened MSME competitiveness while adhering to sharia principles. This study employs a qualitative method using library research and the maqāshid shariah framework to examine the role of digital innovations such as fintech and blockchain in supporting Islamic entrepreneurship. The findings indicate that Islamic business strategies in the digital era have the potential to broaden international market reach, enhance transaction clarity, and reinforce compliance with sharia principles. Furthermore, digital innovation aligns with maqāshid shariah objectives, focusing on the protection of religion, life, intellect, lineage, and wealth. However, challenges remain, including low digital literacy, complex sharia regulations, and the risk of platform misuse. Therefore, cross-sector collaboration, the enhancement of digital and Islamic economic literacy, and strengthening the role of sharia e-commerce supervisory bodies are essential to build a fair and sustainable business ecosystem. With these strategic measures, digital technology integration can serve as a key instrument in strengthening the ummah’s economy, promoting financial inclusion, and positioning Indonesia as a global hub for Islamic economics.

This community service activity was carried out with the aim of improving the memory of students at the Baiturrahman Islamic Boarding School (TPQ) through the implementation of group guidance based on an interactive question and answer method. The background of this program is based on the problem of low retention of religious material that has been learned by students, so the learning approach is needed that does not only emphasize memorization, but also activates the process of critical and in-depth thinking. In its implementation, the activity is designed to involve students directly in group discussions guided by a facilitator. The questions posed are structured in such a way as to stimulate repetition of information, encourage logical reasoning, and help students connect the learning material with real experiences in everyday life. Through this process, students are not only asked to answer questions but are also trained to develop broader answers, thereby strengthening understanding and improving communication skills. This program also prioritizes a fun, collaborative, and participatory learning atmosphere so that students feel more motivated to actively participate. Evaluation results show a significant increase in students' ability to remember, understand, and re-present learning material more quickly, accurately, and coherently. Furthermore, this activity also has a positive impact on increasing students' self-confidence in the learning process and strengthening collaborative skills among group members. Thus, group guidance using the question-and-answer method can be considered an effective learning strategy for strengthening students' memory and increasing their learning motivation.

Teachers are required to adopt a wise and thoughtful approach in teaching, since their perception of students will influence their attitudes and actions. Not all teachers assess students in the same way, and this affects the methods they apply in the classroom. To achieve optimal learning outcomes, teachers must take on new roles as facilitators, mediators, learning partners, and evaluators. This means creating a democratic and dialogical learning atmosphere between teachers and students, as well as among students themselves. One effective way is by applying the PAIKEM learning model (Active, Innovative, Creative, Effective, and Enjoyable). This study aims to: (1) Describe the implementation of the PAIKEM model in Islamic Religious Education for Grade VII at Darul Ishlah Junior High School. (2) Describe the obstacles encountered in applying this model. The research uses a qualitative approach with interviews, observation, and documentation as data collection techniques. Data analysis was conducted through reduction, presentation, and conclusion drawing. The results indicate that the PAIKEM model has been implemented well, through discussions, opportunities for students to express opinions, group assignments, interactive communication, motivation, use of media such as videos, and enjoyable memorization. However, challenges include limited learning media, teachers’ creativity that is not yet optimal, inadequate facilities and infrastructure, and low student motivation.

This study investigates the ritual of worshipping the God of Fortune, particularly Kongco Han Tan Kong, as practiced by the Chinese-Indonesian community in Sentul, Bogor, where Bio Dewa Rejeki serves as the central site of ritual performance. Viewed through an anthropolinguistic lens, the research explores the interplay between language and cultural practices within the ritual, employing an ethnographic approach to examine the meanings, symbols, and values embedded in it, as well as their role in shaping communal identity. Beyond its religious dimension, the ritual reflects complex social and cultural dynamics, functioning as a mechanism for reinforcing solidarity and fostering identity amidst rapid social change. Statistical data indicate a significant rise in visitors to Bio Dewa Rejeki during the Lunar New Year celebration, averaging 5,000 daily visitors, thereby highlighting its strong appeal and integrative role within the local community while also attracting interest from non-Chinese participants seeking spiritual experience. Data collection is conducted through participant observation and in-depth interviews with organizers and participants over several months, providing a comprehensive understanding of the ritual’s implementation, symbolic meanings, and perceived significance in daily life. The findings are expected to contribute to a broader understanding of the interrelationship between language, culture, and religious practice within the Chinese-Indonesian community, underscoring the central role of language and communication in shaping spiritual experience and communal identity.

This study aims to examine the role of Islamic Religious Education (PAI) in shaping students’ character in the digital era at SMK Negeri 1 Binjai. The research employed a descriptive qualitative method with a phenomenological approach. Data were collected through classroom observations, religious activities, interviews with PAI teachers, and questionnaires distributed to 50 tenth-grade students. The findings reveal that PAI plays a crucial role in instilling key character values, including discipline, honesty, responsibility, religiosity, and digital ethics. PAI teachers utilized interactive media, educational videos, and digital Qur’an applications, which enhanced students’ enthusiasm and facilitated better understanding of the subject matter. Based on the questionnaire results, 83% of students stated that PAI improved their discipline, 77% reported being more cautious in using social media, and 87% acknowledged that PAI fostered a greater sense of responsibility toward themselves and others. However, 60% of students still struggled to control their gadget usage, particularly for entertainment and online games. This indicates the need for continuous guidance and supervision from both teachers and parents. Overall, the study emphasizes that the effectiveness of PAI in the digital era depends on teachers’ competence in integrating technology, the role of exemplary behavior, and strong collaboration between schools and families. Therefore, PAI not only serves as a medium for delivering religious values but also as a vital instrument for shaping Islamic character, enabling students to face moral and social challenges in the digital age.

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

The digital age has brought significant transformations to various sectors, including religious scholarship, where traditional structures of authority are being challenged by the rise of digital media and influencers. This study explores the implications of digital disruption in the Islamic context, focusing on how digital platforms are reshaping authority and epistemic legitimacy. In particular, the emergence of "religious digital creatives" is analyzed, highlighting how these influencers, often with little formal training but significant digital communication skills, have redefined religious authority. This shift away from traditional scholars, such as the ulama, who have been the custodians of religious knowledge, raises concerns about the authenticity and quality of religious teachings disseminated online. The study also examines the role of algorithm driven platforms, like AI-driven tafsir apps, and their impact on Islamic legal derivation and interpretation. While these platforms enhance accessibility, they also present challenges related to standardization and authenticity. By comparing traditional Islamic epistemology, which balances divine revelation, human reason, and scholarly rigor, with the decentralized authority of digital platforms, the study underscores the need for maintaining scholarly integrity and moral responsibility in the digital era. The research also highlights the importance of community trust in traditional scholarship, which is undermined by the lack of accountability in digital content. Ultimately, this study provides a framework for understanding the evolving relationship between Islamic epistemology and digital media, offering recommendations for preserving the core values of traditional scholarship while embracing the opportunities of digital innovation.

This study was conducted to explore in depth how ethical pressure, ethical orientation, and religiosity influence earnings management practices, while also examining whether religiosity plays a role as a moderating variable in this relationship. Using a quantitative, survey-based approach, this study involved 109 respondents with professional backgrounds and experience in accounting and finance, thus deemed relevant in understanding the phenomenon of earnings management from a practitioner's perspective. The data analysis technique used was Partial Least Square Structural Equation Modeling (PLS-SEM), which is considered appropriate for examining relationships between latent variables with high complexity. The results show that ethical pressure has a positive and significant influence on earnings management practices, meaning that the greater the ethical pressure a person feels, the higher the tendency to engage in such practices. Conversely, ethical orientation shows a negative and significant influence, so that individuals with a strong ethical orientation tend to reject this manipulative practice. Religiosity is also shown to have a significant negative influence, so that the higher a person's level of religiosity, the lower their tendency to engage in earnings management. Furthermore, moderation analysis found that religiosity strengthens the influence of ethical orientation in suppressing earnings management practices, meaning that individuals who are both religious and have a high ethical orientation are more consistent in maintaining their integrity. However, the role of religiosity was not proven to be significant in moderating the relationship between ethical pressure and earnings management practices, indicating that although religiosity can shape ethical attitudes, it is not sufficient to mitigate the impact of strong external pressures. These findings imply the importance of strengthening ethical values ​​and religiosity in accounting education and practice to prevent opportunistic behavior that is detrimental to related parties.

Stunting remains a significant health problem in rural areas, particularly due to the lack of father involvement in child care. The “Bapakku Hebat” program initiated by the Omben Health Center emerged as a breakthrough to strengthen the role of fathers in stunting prevention efforts through family health posts. This study adopted a qualitative descriptive approach to investigate the implementation, effects, and barriers of the program. The research findings indicated an increase in father involvement in health post activities, nutrition counseling, and child health monitoring. The program successfully reduced the prevalence of stunting risk by 10% in a year by increasing health post coverage and changing family behavior in providing nutrition. Key driving factors included inter-sectoral collaboration with village governments, health cadres, and farming communities that strengthened social networks and local resources. However, challenges remain, such as budget constraints, a lack of male cadres, and the influence of cultural norms that consider childcare as a woman’s responsibility. The “Bapakku Hebat” program shows that active father involvement can increase family awareness of the importance of fulfilling children’s nutrition. These findings emphasize the importance of gender-sensitive family health policies and cross-sectoral support to ensure the sustainability of the program. This research is expected to be a reference for other regions in implementing similar innovations to reduce the prevalence of stunting and improve the quality of child care. Furthermore, the success of the "My Great Father" program also demonstrates the importance of a community-based approach in public health interventions. The direct involvement of community leaders, religious leaders, and farmer groups in the program's outreach and implementation has proven effective in building a sense of ownership and increasing active community participation, particularly among fathers.

This study aims to analyze the effective role of the Al-Qurtuby Islamic Boarding School in shaping the character of students. As one of the oldest Islamic educational institutions in Indonesia, the Islamic boarding school holds a very strategic position in developing the morals and ethics of the younger generation, especially amidst the increasing moral crisis that is occurring in the modern era. This study uses a qualitative approach with data collection techniques through observation, interviews, and documentation so as to be able to describe the reality of the character formation of students in depth. The results show that the Al-Qurtuby Islamic Boarding School has three main functions: as a transmission of Islamic knowledge, a preserver of Islamic traditions, and a center for the development of prospective ulama (Islamic scholars). These three functions contribute significantly to fostering a character of peace, tolerance, independence, and a sense of responsibility in students. The character formation process is carried out through various methods, including the exemplary behavior of kyai (Islamic clerics) and ustaz (Islamic teachers), habituation in daily activities, and the provision of educational advice and sanctions. Supporting factors for the formation of students' character at this boarding school include the students' high internal motivation to learn, maintained discipline, and a conducive Islamic boarding school environment full of religious values. However, this study also identified inhibiting factors, such as student boredom due to busy schedules, limited facilities, and the challenge of adapting to changing times that demand innovation in teaching methods. The implications of this research are that it provides information for Islamic boarding school administrators in designing more effective strategies for developing character education, while also serving as a reference for other Islamic educational institutions wishing to adopt a similar approach. Thus, Islamic boarding schools remain relevant in producing a generation with noble character capable of facing future social and moral challenges.

This study aims to identify and describe the role of Islamic Education (PAI) teachers in addressing cases of cyberbullying at SMA Al-Islam Krian, as well as to evaluate the effectiveness of the strategies implemented in its prevention and handling. The research employed a descriptive qualitative method, with data collected through observation, in-depth interviews, and documentation. The findings reveal that PAI teachers serve not only as educators but also as moral guides and motivators who instill Islamic values through personal approaches, digital ethics education, and the reinforcement of students' religious character. The strategies implemented include integrating religious values into the learning process, using religious activities to shape character, and participating in conflict mediation among students. Challenges faced include limited digital literacy among teachers, insufficient school policy support, and a lack of awareness among students and parents regarding the impact of cyberbullying. The study concludes that the role of PAI teachers is highly strategic and should be strengthened through training, supportive policies, and collaboration with various stakeholders to create a safe and morally grounded school environment .

The Atur Dahar tradition is a ceremony to feed supernatural beings by leaving food overnight in a room, some are also drowned in the river. This tradition has become a hereditary custom by their ancestors. The existing actions are considered tabzir/wasteful and shirk. This study uses a normative empirical research type, the focus of this research is the views of religious leaders on the Atur Dahar tradition in Pait Village, Long Ikis District. The data analysis technique is carried out using a qualitative descriptive method, namely describing, explaining, and analyzing the results of the study by reviewing the study of 'urf. The procession of the Atur Dahar tradition in the celebration of the Banjar community in Pait village is divided into two implementations, namely dishes provided for ancestors, some are left overnight in the corner of the house and some are drowned in the river, but now the Atur Dahar tradition has been changed from food to which prayers are read and some have not changed, namely in the procession such as leftover food that becomes waste, and food that is less suitable or dirty is given to the community. Ten religious leaders agreed on the existence of the Atur Dahar tradition in celebrations if it complies with Islamic law. The Atur Dahar tradition is part of 'Urf Amali' because it is an act carried out by the community, especially the Banjar tribe in Pait village. This tradition is included in 'Urf Khash' because it is a custom of the Banjar tribe in Pait village. In terms of law, it is included in 'Urf Sahih', because some of the procession is in accordance with Islamic law, such as praying to Allah SWT and sharing food as alms with others. This tradition can also be included in 'Urf Fasid' because it is wasteful.

This study aims to determine the effect of using religious content on social media on the understanding of Islamic Religious Education among students at SMK Negeri Gudo. The method used is quantitative with a correlational approach. The sample in this study consisted of 24 eleventh-grade students selected using purposive sampling. Data collection techniques employed a Likert scale questionnaire. The analysis results indicate a significant relationship between the use of religious content on social media and the understanding of Islamic Religious Education, as evidenced by a correlation coefficient value of 0.578 with a significance of 0.003 (< 0.05), indicating a moderate and significant correlation. This study concludes that social media can positively contribute to students’ religious understanding when used appropriately. This study also suggests that teachers and schools can utilize social media as an effective learning tool by guiding students to access quality and reliable religious content. Furthermore, it is crucial to improve students' digital literacy so they can effectively select information and avoid misleading content. Thus, the use of social media is not merely for entertainment but also as a tool that supports a more optimal understanding and strengthening of Islamic religious values.

Community service in Wedegan Hamlet, Sambikerep Village, Rejoso Subdistrict, Nganjuk Regency aims to improve the quality of education and religious life in order to strengthen community empowerment. This program involves a participatory approach, in which the community plays an active role in planning and implementing various activities that are relevant to their needs. The main focus of this program is the revitalization of religious activities in local mosques and prayer rooms, improving the quality of non-formal education through tutoring, and developing social skills for teenagers through tambourine art training. In addition, this program also seeks to raise community awareness of the importance of education and religious activities as an integral part of daily life. The results achieved show an increase in community participation in religious activities, improved quality of children's education through tutoring, and the creation of more harmonious social relationships among residents. Community empowerment through this program has made an important contribution to creating sustainable social change at the village level.

The concept of market orientation is an important cornerstone in modern marketing strategies, where companies not only focus on a deep understanding of customer needs, but also actively monitor competitors and maintain internal coordination between departments. Jaworski and Kohli (1993) emphasized that market orientation is one of the key factors that can affect a company's performance. Through the use of market information, companies can adjust their business strategies to meet current customer needs while anticipating future needs. A strong market orientation is believed to be able to make a significant contribution to increasing the company's competitiveness in the long term. However, if market orientation is based solely on materialistic goals and worldly gains, then the value of sustainability and societal well-being is often overlooked. From an Islamic perspective, market orientation needs to be based on sharia values, especially the principle of maslahah. This concept emphasizes that every business activity must bring benefits, avoid harm, and be in harmony with maqasid al-shariah, which is to protect religion, soul, intellect, descent, and property. Thus, market orientation is not only directed at the fulfillment of customer satisfaction and competitive advantage, but also at the achievement of blessings and social welfare. The integration of maslahah values in market orientation gives birth to the concept of Maslahah Market Responsiveness, which is the ability of companies to respond quickly and appropriately to market dynamics while still being based on ethics and social responsibility. This is an advantage in itself because it not only improves marketing performance, but also strengthens the company's image as a trustworthy and ethical entity. By combining conventional market orientation and sharia values, companies can build a sustainable competitive advantage, increase customer satisfaction, and make a positive contribution to society at large.

Child marriage remains a serious problem in Indonesia despite the revision of the Marriage Law, which raised the minimum age for marriage to 19 for both men and women through Law No. 16 of 2019. This practice remains widespread, especially in rural areas with a high prevalence due to economic and cultural factors, the existence of marriage dispensation mechanisms, and low legal literacy. The phenomenon of child marriage has multidimensional impacts, including reproductive health risks, high school dropout rates, low quality human resources, economic vulnerability, and psychological problems that can ultimately lead to high divorce rates and intergenerational structural poverty. Through Community Service Activities (PKM), prevention efforts are carried out by providing legal education and outreach regarding the risks of early marriage. Methods used include lectures, presentations, modeling, role plays, and small group discussions involving teenagers, parents, traditional leaders, and religious leaders. The results of the activities showed a significant increase in legal understanding, where 85% of participants were aware of the minimum age for marriage according to the latest regulations. Furthermore, there was increased awareness of the negative impacts of child marriage and a growing commitment from community leaders to continue ongoing outreach. The conclusion of this activity confirmed that marriage law education is an effective strategy in raising public awareness. However, preventing child marriage cannot rely solely on legal outreach; it needs to be strengthened through cross-sector collaboration, integration of materials into the school curriculum, family economic empowerment, and strengthening the role of religious and traditional leaders in shaping social opinion. Therefore, efforts to prevent early marriage require a more holistic, participatory, and sustainable strategy to protect children's rights and realize the development of a quality future generation.

Child marriage remains a serious problem in Indonesia despite the revision of the Marriage Law, which raised the minimum age for marriage to 19 for both men and women through Law No. 16 of 2019. This practice remains widespread, especially in rural areas with a high prevalence due to economic and cultural factors, the existence of marriage dispensation mechanisms, and low legal literacy. The phenomenon of child marriage has multidimensional impacts, including reproductive health risks, high school dropout rates, low quality human resources, economic vulnerability, and psychological problems that can ultimately lead to high divorce rates and intergenerational structural poverty. Through Community Service Activities (PKM), prevention efforts are carried out by providing legal education and outreach regarding the risks of early marriage. Methods used include lectures, presentations, modeling, role plays, and small group discussions involving teenagers, parents, traditional leaders, and religious leaders. The results of the activities showed a significant increase in legal understanding, where 85% of participants were aware of the minimum age for marriage according to the latest regulations. Furthermore, there was increased awareness of the negative impacts of child marriage and a growing commitment from community leaders to continue ongoing outreach. The conclusion of this activity confirmed that marriage law education is an effective strategy in raising public awareness. However, preventing child marriage cannot rely solely on legal outreach; it needs to be strengthened through cross-sector collaboration, integration of materials into the school curriculum, family economic empowerment, and strengthening the role of religious and traditional leaders in shaping social opinion. Therefore, efforts to prevent early marriage require a more holistic, participatory, and sustainable strategy to protect children's rights and realize the development of a quality future generation.

This research focuses on the role of Islamic Religious Education (PAI) teachers in actualizing the values of Ahlussunnah Wal Jamaah (Aswaja) Annahdliyah as one of the Islamic guidelines that develop and are firmly rooted in Indonesia. Aswaja values have distinctive characteristics that emphasize moderation, tolerance, and maintaining religious traditions that have been acculturated with local culture without abandoning the principles of Islamic law. In the context of education, Aswaja is an important foundation in shaping the character of students who are religious, nationalist, and able to appreciate diversity in a multicultural society. The purpose of this study is to find out: (1) how to implement the role of PAI teachers in integrating Aswaja values in the learning process at MA NU Assalafie Babakan Ciwaringin Cirebon, (2) problems that arise in the actualization process, such as limited student understanding, differences in family backgrounds, to the challenges of globalization currents that can affect religious understanding, and (3) efforts made by teachers to overcome them, for example, through a personal approach, strengthening Aswaja-based teaching materials, and collaboration with schools and parents. This study uses a qualitative method with a field study approach. Data was obtained through observation, in-depth interviews with madrasah heads, deputy heads of student affairs, and five PAI teachers, and documentation of learning activities. Data analysis was carried out through the stages of reduction, presentation, and conclusion drawn, then tested for validity with the source triangulation technique. The results of the study show that the role of PAI teachers is very crucial in maintaining the value of Aswaja so that it remains relevant and internalized in students.