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Indonesia requires Islamic Religious Education (PAI) as an important part in making students competent in cognitive, affective and psychomotor aspects (IQ and EQ). PAI functions to shape students' personalities so that they become virtuous and noble human beings (SQ). To increase competence in Islamic religious education, it is necessary to develop varied learning strategies. Varied learning strategies function to design learning methods and models, so that they are able to design teaching and learning environment systems and implement effectively and efficiently what has been planned in the learning objectives. Learning strategies are classified into 5 types: (1) direct learning strategies, (2) indirect learning strategies, (3) interactive learning strategies, (4) empirical learning strategies, (5) independent learning strategies.

Every parent has an obligation to educate their children to become pious and pious children based on the Koran and Sunnah. Parents are also obliged to provide support to each child, to gain knowledge for the sake of happiness in this world and the hereafter. The aim of this research is to describe the responsibilities of parents in early childhood education according to Al-Maraghi's interpretation of Surah An-Nisa verse 9 and Surah At Tahrim verse 6. Apart from that, it is also to reveal the concept of the objectives of Islamic education regarding the educational role of parents in educating their children according to Al-Quran and Sunnah. The method used in this research is a qualitative method with a library research approach, data was obtained through basic information from the tafsir al-Maragh which contains the thoughts of Imam al-Maragh. Data analysis was carried out through the following stages: data processing (unification), data classification, data interpretation. The results of this research show; Firstly, Al-Qur'an Surah Al-Nisa verse 9 contains a warning to every parent that they will be worried and afraid if in the future they have to leave their child in a weak and helpless state. Second, parents are responsible for educating young children. The areas of education that are the responsibility of parents are physical and spiritual education, religious education, and character education.    

A method is a set of methods or methods that teachers use in learning so that students can achieve certain learning goals and skills. Many verses in the Koran explain the use of methods in teaching. Some of them we find in Surah Ali Imran verse 159 and Al-Maidah verse 67. The aim of this research is to find out the method of learning or teaching the Al-Qur'an. This research method uses descriptive qualitative methods with a literature review. The main data sources come from books, magazines and the latest articles related to this research theme. The results of this research indicate that the methods of teaching the Al-Quran are (1) Hiwar, namely alternating conversations between two or more parties through questions and answers regarding a topic leading to a goal, and (2) Tabligh, namely a systematic, orderly and measurable method used by preachers in presenting tabligh material to their audiences.    

This research aims to determine the influence of the Genially Platform on PAI learning outcomes at SMK Negeri 2 Semarang. The type of research used is field research with a quantitative approach. Data collection methods use observation, tests and documentation. This research design uses an experimental posttest only control design, with different treatments in two classes, namely the experimental class using the Genial platform and the control class using conventional learning. After being given different treatments, analysis prerequisite tests were carried out, namely data normality tests, data homogeneity tests, and hypothesis tests. In testing the hypothesis, researchers used the independent sample t-test. 

Education is an activity that proceeds through stages and levels. After the effort or activity is completed, it is hoped that the goal will be achieved. Because it is gradual and multilevel, the goal of education is not a fixed and static object, but it is the whole of a person's personality, relating to all aspects of his life. The aim of this research is to reveal the concept of the goals of Islamic education in the view of Qurais Sihab. The method used in this research is a qualitative method with a library research approach by using books, magazines and articles related to this research theme as the main data source. The results of this research show that; The concept of the aim of Islamic education contained in QS Al-Baqarah verse 30 is to develop humans individually and in groups so that they are able to carry out their functions as His servants and caliphs, in order to build this world in accordance with the concept set by Allah SWT, while the concept of the aim of Islamic education is contained in QS Hud verse 61 are, being able to create a pious servant, showing the breadth of Allah's knowledge, the formation of noble morals in students which is found in the application of moral education itself, producing knowledgeable students, producing capable students, and The concept of the aim of Islamic education in QS Ad-Dzariyat verse 56 is to form obedient and obedient humans, especially to the Creator. Because the characteristic of an educated person is obedience and obedience to applicable norms and rules.    

Economic problems that occur such as multidimensional poverty in the form of education, social, health and politics. One ethod of improving the economy and poverty problems is through grounding the Islamic economy with the alms instrument. The purpose of this study is to examine the grounding of the sharia economy through the alms instrument to improve the welfare of the community through the alms instrument. This study uses a literature review that contains theories, findings and materials from previous studies as the basis for writing this article. The results of the study show that grounding the Islamic economy to the community is not only by increasing the number of Islamic financial institutions, but rather to the implications of Islamic values such as the practice of alms. Through almsgiving, Allah swt will be able to cover the needs of the poor and the giver of alms will be doubled according to His promise.

The whole series of prayer movements are arranged in a tauqifi manner taught and practiced by the Prophet SAW. There is no information found in the Prophetic traditions that explain the differences in prayer movements between men and women. In the practice that developed in the community, there was an understanding that there were differences in ruku' and prostration movements for women. Where it is understood that for women to close their hands to their limbs, the distinction appears as a transformation of understanding of the hadith which then becomes a religious practice in the community which is conveyed and taught until it is accepted by the community as a form of teaching. This will then be studied in the form of its transformation from the hadith text into practice in the community. This discussion will be examined with a literature study approach that refers to works in the field of hadith to trace the understanding that emerged in each period.  The hadith literature shows that there is a narration in the Musnad of Abu Hanifah that appeared at the beginning of the second century, which hints at a different way of praying for women by closing their limbs. This narration was not popular in the mu'tamad hadith books that appeared until the end of the third century A.H. Based on this. In the fourth century, another understanding emerged based on a narration that explains bowing and prostration in a way that is specific to women. The narration was found in Sunan Kubra al-Bayhaqy, where al-Bayhaqy was a follower of the Shafi'iyyah school of thought.  This understanding developed in the books of fiqh shafi'iyyah which were widely used in pesantren and became the understanding and practice of the majority of people who followed the Shafi'i school of thought.

This study aims to: (1) identify and explain the picture of the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua; and (2) identify and explain the implementation of spiritual and mental guidance in improving the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua. This study uses a qualitative descriptive approach. The data sources in this study consist of primary data obtained from the leaders and members of Battalion A Pelopor Sat Brimob Polda Papua, as well as secondary data obtained from documents, books, and journals relevant to the study. The results of the study indicate that: (1) the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua has been implemented well, which is shown through the participation of members in worship activities at the Al-Muhajirin Brimob Kotaraja Mosque. This obedience is influenced by several supporting factors, including member discipline, support from the work environment and leaders, solidarity between members, and the availability of adequate worship facilities; (2) Spiritual and mental guidance (Binrohtal) is an official program implemented based on the Regulation of the Republic of Indonesia National Police Number 10 of 2018. This activity is held every Thursday after the morning roll call at the Al-Muhajirin Brimob Kotaraja Mosque and is attended by Muslim members. The activity includes reading Ummul Qur'an, Surah Yasin, reciting the Prophet's prayers, and delivering sermons by ustadz. Overall, spiritual and mental guidance activities play an important role in increasing obedience to worship, especially prayer, strengthening spiritual religious relationships, and helping Brimob members face challenges and pressures in carrying out their duties.

Grants are a form of financial assistance provided by individuals, organizations, or governments to recipients without repayment obligations. Grants play a significant role in social and economic development, including improving community welfare, strengthening economic capacity, and supporting infrastructure development. This study aims to analyze how grants contribute to community empowerment and economic growth while identifying challenges in their management. Using a qualitative approach based on a literature review, this study finds that well-managed grants can enhance the competitiveness of small and medium enterprises (SMEs), accelerate regional development, and support social sectors such as education and health. However, issues such as lack of transparency, weak supervision, and potential dependency among grant recipients remain significant challenges. Strengthening regulations, implementing monitoring systems, and ensuring impact-based grant distribution are recommended to improve grant effectiveness and maximize benefits for recipients.

This study aims to explore the dynamics of leadership regeneration in an ecclesiastical context with an emphasis on three main aspects: the urgency of leadership renewal, the escalation of conflict within the synod, and the contribution of cross-generational participation in the leadership structure. The approach used in this research is descriptive qualitative, which focuses on in-depth understanding of existing phenomena. Regeneration of ecclesiastical leadership is becoming an increasingly urgent issue in the midst of rapid social change, transformation of service orientation, and the declining level of involvement of the younger generation in church organizational structures. In the absence of a structured and sustainable regeneration system, the dominance of certain age groups in leadership may hinder the renewal of the church's vision and the transfer of relevant ministry values. Therefore, leadership regeneration should be viewed as a transformative and contextual structural reform, which aims to respond to the challenges of the times and prepare a more inclusive and adaptive future leadership. Conflicts in church synods are often triggered by the tension between the application of normative church ordinances and the complexity of interpersonal relationships shaped by the history and internal dynamics of the church. Rigid application of ecclesiastical regulations without considering the social context can trigger deliberative dysfunction and polarization, which hinders inclusive decision-making. In this case, managerial skills in managing conflict through dialogic, empathic, and reconciliatory approaches are needed to maintain the cohesion and legitimacy of the synod, so that decisions can reflect the needs and aspirations of the people. Cross-generational participation in church leadership is key to ensuring continuity and synergy in ministry. Collaboration between senior and younger generations can strengthen collective capacity, transform power relations, and create inclusive and sustainable leadership models.

Christian parents frequently negotiate intensive caregiving expectations, moral responsibility, economic pressure, and ecclesial ideals of faithful family life. These demands may produce emotional exhaustion that resembles parental burnout but is often interpreted only as spiritual weakness or lack of discipline. This constructive study aims to formulate a restorative-integrative model of pastoral counseling for Christian parents who experience emotional exhaustion in childrearing. The method is a qualitative literature study using integrative narrative synthesis of peer-reviewed studies on parental burnout, religious coping, family support, and Christian pastoral counseling. The analysis identifies four central findings: emotional exhaustion is the core symptom that drives distancing and reduced parental efficacy; burnout emerges from an imbalance between risks and resources; spiritual narratives can function either as resources or as sources of guilt; and pastoral counseling is most constructive when it combines empathic presence, theological reframing, emotion regulation, communal support, and referral ethics. The study implies that churches need pastoral systems that normalize help-seeking, protect parents from moralistic judgment, and connect spiritual care with psychologically informed intervention.

This article addresses the pastoral problem of congregants who experience persistent feelings of worthlessness, a condition that often appears at the intersection of shame, fragile self-worth, social isolation, and distorted religious interpretation. The objective is to construct a Christian pastoral counseling framework that is biblically grounded, psychologically informed, and ecclesially accountable. This study uses a qualitative constructive literature design through critical synthesis of recent journal articles and classical pastoral counseling. The analysis identifies four main findings. First, worthlessness should not be reduced to moral weakness or lack of faith because it involves psychological, relational, and spiritual dynamics. Second, churches may either intensify shame through stigma and spiritual reductionism or become restorative communities through hospitality, lament, and safe accompaniment. Third, pastoral counseling requires a movement from empathic assessment, validation, and narrative clarification toward theological reframing of identity in Christ. Fourth, responsible pastoral care includes collaboration with mental health professionals when risk, trauma, or clinical symptoms exceed pastoral competence. The implication is a constructive model in which pastoral counseling helps congregants reinterpret self-worth through grace, embodied community, and disciplined referral rather than through advice-giving or doctrinal correction alone.

This article constructs a Christian pastoral counseling framework for congregants who experience trauma caused by social rejection. Social rejection within family, peer, workplace, or church communities may wound identity, belonging, agency, and spiritual meaning; however, pastoral responses often remain either overly moralistic or merely consolatory. The objective of this study is to formulate a trauma-informed and theologically accountable model of pastoral counseling that can be used by local church ministers without replacing professional mental health care. This study uses a qualitative constructive literature review by synthesizing recent studies on trauma-informed care, social exclusion, religious coping, chaplaincy, and pastoral theology published before 2024. The analysis identifies five core findings: trauma from social rejection is primarily relational; pastoral care must begin with safety, consent, and validation; theological interpretation should resist victim-blaming; congregational belonging is part of recovery; and referral ethics are necessary when symptoms exceed pastoral competence. The proposed model integrates safe presence, narrative listening, theological reconstruction, communal restoration, and clinical referral. The implication is that churches need a pastoral counseling culture that protects wounded congregants from retraumatization while sustaining spiritual hope, relational repair, and responsible interdisciplinary collaboration.

Multifaith education has become an essential tool for promoting mutual understanding and coexistence in today’s increasingly pluralistic societies. This article examines the impact of multifaith education programs on fostering tolerance and empathy among students of diverse religious backgrounds. It explores case studies from different countries and provides practical strategies for educators to incorporate multifaith principles into their teaching practices. The findings underscore the transformative potential of religious education in bridging cultural and spiritual divides.

With the rise of digital media, religious education faces new challenges and opportunities. This article investigates the integration of digital tools in teaching religious studies, focusing on their potential to make learning more engaging and accessible. The study analyzes both the benefits, such as interactivity and inclusivity, and the risks, including misinformation and digital distractions. Practical recommendations are provided for educators to effectively leverage digital platforms while maintaining the integrity of religious teachings.  

Interreligious dialogue is a vital component of religious education, especially in regions marked by cultural and religious diversity. This paper examines the role of interfaith initiatives in secondary education, highlighting their impact on reducing prejudice and fostering peace. Case studies from schools in diverse contexts illustrate how dialoguebased curricula can create a more inclusive and harmonious learning environment. The study concludes with recommendations for policymakers and educators.

This article explores the role of religious education in shaping students' moral development through a comparative analysis of different educational systems. By examining the curricula and pedagogical approaches in various cultural and religious contexts, the study identifies commonalities and differences in how moral values are taught. The findings highlight the importance of integrating universal ethical principles alongside religious teachings to nurture well-rounded individuals. 

Philosophy plays a vital role in nurturing religious education by encouraging critical thinking and ethical inquiry. This study explores the dialogical relationship between philosophy and religion in an educational context, emphasizing how philosophical frameworks can help students engage with complex theological questions. The paper also highlights the benefits of integrating philosophical discussions into religious curricula to enhance moral reasoning and intercultural dialogue.

Akhlak degradation or moral degradation is at the foundation of a variety of problems and social issues in society during one's life. Moral degradation develops as a result of entering digital spaces, as shown by the presence of Instagram as a digital social media. As a result, discovering a solution to this problem becomes a priority. This study aims to provide a solution to the phenomenon of moral degradation in Instagram by exploring the concept of morality based on Sufism values, by determining the formulation of the problem including a description of moral degradation in Instagram, Sufism and morality in Islam, and the concept of akhlakul karimah based on sufism values. This study uses a qualitative approach with descriptive methods, as well as literature study as a data collection technique. The findings of this study explain the phenomena of moral degradation on Instagram, which generates a whole slew of issues. Furthermore, this research explains Sufism and morality in Islam, as well as their integration in the concept of morality based on Sufism values through various exercises and efforts as a resolution to moral degradation on the social media platform Instagram.

Advances in digital technology in the current Industry 4.0 era have changed and influenced several aspects of human life. Suppose the Indonesian people do not want the identity and character of their community and their cultural riches to be lost at the hands of globalization. In that case, the community must have a robust defence mechanism. One way to build a defense system is through education. Technology and education are two things that cannot be separated. Pesantren is the oldest Islamic education and broadcasting institution in Indonesia. This research aims to examine and formulate the implications of the shift in orientation and value systems of Islamic boarding schools at the modern Islamic boarding school Nurussalam Sidogede (South Sumatra), the modern Islamic boarding school Darul A'mal (Metro Lampung), the Al-Hikmah Islamic boarding school (Bandar Lampung) and the modern Islamic boarding school Al -Muhajirin (Cikarang Bekasi) with an AGIL approach. This research uses a descriptive qualitative approach. The primary data used in this research is sourced from the author's interviews with the Islamic boarding school. The results show that there are several similarity and differences between the transformative Islamic boarding school and non-transformative Islamic boarding school groups in terms of variables or indicators, namely Adaptation (A), Integration (I), Goal (G), and Latent Patten (L).