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This study aims to examine the role of Sharia Financial Institutions (SFIs) in strengthening sharia financial literacy as a preventive measure against illegal online lending practices in Indonesia. The study uses a descriptive qualitative method through literature review and normative legal analysis of fintech regulations (POJK 77/2016, PBI 19/12/PBI/2017, PDP Law 27/2022, and DSN-MUI Fatwa 117/2018) as well as various studies related to Islamic financial literacy, the role of LKS, and the phenomenon of illegal online lending. The results of the analysis show that Islamic financial literacy still lags behind conventional financial literacy, while the educational and social roles of LKS have not been fully utilized. On the other hand, the legal framework for fintech is adequate, but weak in terms of implementation and public literacy. This study recommends strengthening LKS literacy strategies based on community and digital platforms and developing Islamic microfinance as a safer alternative to illegal online loans.

This study aims to determine the character of youth at the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency, to determine and describe the role of the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency as an educational center for youth, and to determine the supporting and inhibiting factors in shaping the character of youth at the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency. This study uses a qualitative research method with data collection techniques through observation, interviews, and documentation. The data sources and informants of the researcher are the administrators of the Nurul Hasanah Mosque, teachers/mentors of the Nurul Hasanah Mosque, youth at the Nurul Hasanah Mosque, and parents of youth at the Nurul Hasanah Mosque. The results of this study indicate that youth at the Nurul Hasanah Mosque have prominent characters, including being religious, enthusiastic, tolerant, and appreciating achievement. The mosque plays an important role not only as a place of worship, but also as a center for youth education. through programs such as memorizing the Qur'an, regular studies, and social activities.

The rapid development of technology in the digital era has brought significant changes in various aspects of life, including in the world of education. Islamic Religious Education (PAI) is no exception, facing the challenge of remaining relevant and effective in shaping students' personality characters. The current PAI curriculum is considered not fully able to accommodate the needs of the times that demand the integration of Islamic values ​​with digital competencies. The urgency of reformulating the PAI curriculum is very important in order to create an adaptive, innovative, and future-oriented learning model. This study aims to express constructive ideas in reformulating the PAI curriculum by referring to Paulo Freire's thoughts, while the method used is qualitative based on literature studies. In the end, this study concluded that the reformulation of the PAI curriculum can be realized by adopting the theory of integrity-reality initiated by Paulo Freire, the integrity-reality in question is integrating Islamic values ​​and the sophistication of digital technology. Reformulation of the PAI curriculum can be done by continuing to place the source of Islamic teachings as a fundamental rule, and placing humans as the main center in science. In other words, digital technology is only used as a limited tool in learning and teaching methods.

This study is a quasi-experimental study that aims to determine the effect of the Probing-Prompting model on the mathematics learning outcomes of seventh-grade students of SMP Islam Darussalam. The sample in this study consisted of class VII-A which was used as an experimental class, which was taught using the Probing-Prompting model, and class VII-B which was used as a control class, which was taught using the lecture method. Based on the results of descriptive statistical analysis, it was found that the group taught with the Probing-Prompting model had learning outcomes categorized as moderate with an average value of 60.41, while the group taught with the lecture method had learning outcomes categorized as low with an average value of 42.94. The results of the inferential analysis showed a t_count value of 2.388, while the t_table was 1.69. This indicates that the Probing-Prompting model has a significant influence on improving students' mathematics learning outcomes, where students taught with the Probing-Prompting model showed higher learning outcomes compared to students taught with the lecture method.  

The development of information and communication technology in the 21st century has driven a major transformation in the world of education, including in Islamic Religious Education (PAI). The learning process is no longer limited to conventional classrooms but has shifted to interactive and dynamic digital spaces. This study aims to analyze the role of technology in PAI learning innovation by reviewing its effectiveness, challenges, and implementation strategies from a pedagogical and theological perspective. Through a library research approach with content analysis of scientific literature, this study found that the use of digital technologies such as e-learning platforms, social media, and Islamic applications has the potential to strengthen the internalization of Islamic values ​​in a contextual and engaging manner for the digital native generation. However, the application of technology in PAI still faces various obstacles, such as disparities in access, low teacher digital literacy, and the threat of religious disinformation in cyberspace. Therefore, technology integration must be accompanied by strengthening digital ethics and the principles of maqāṣid al-syarī'ah to prevent the erosion of the spiritual value of Islamic education. The study's findings demonstrate that effective Islamic Religious Education (PAI) learning innovations focus not only on the use of digital media but also on character development and noble morals through holistic, creative, and humanistic learning designs. This research contributes to the formulation of a new paradigm for Islamic education that integrates technology and spirituality as a means of developing a generation of Muslims who are morally upright, critical, and adaptable to the challenges of the digital era.

Kajian ini membahas aspek-aspek nilai dalam Islam yang berkaitan dengan pengembangan serta penerapan ilmu pengetahuan, dengan penekanan pada pentingnya maqashid al-syariah sebagai dasar etika dalam ilmu. Tujuan utama dari penelitian ini adalah untuk menjelaskan bahwa ilmu dalam konteks Islam tidak netral dari nilai-nilai, melainkan selalu diarahkan untuk kebaikan bersama, keadilan, dan penghormatan terhadap nilai kemanusiaan. Dengan menggunakan pendekatan kualitatif deskriptif, penelitian ini mengeksplorasi konsep dasar nilai dalam ilmu Islam seperti ibadah, amanah, kerahmatan, dan tanggung jawab etis, serta bagaimana prinsip-prinsip maqasid yang mencakup hifz al-dīn, hifz al-nafs, hifz al-‘aql, hifz al-nasl, dan hifz al-māl diterapkan dalam praktik ilmiah masa kini. Hasil tinjauan menunjukkan bahwa penerapan etika ilmu yang didasarkan pada maqasid dapat menyelaraskan kebebasan berpikir dengan tanggung jawab spiritual, sehingga ilmu dapat menjadi media untuk ibadah dan kebaikan yang universal. Penelitian ini menekankan bahwa mengintegrasikan nilai-nilai dalam Islam ke dalam ilmu pengetahuan merupakan kunci untuk membangun budaya ilmiah yang etis, adil, dan sesuai dengan tantangan era modern.

The era of automation has brought profound changes to the educational landscape through the integration of intelligent technologies, artificial intelligence, and digital systems that increasingly shape learning processes. This transformation not only affects the interaction patterns between educators and learners but also shifts foundational educational values and introduces significant ethical challenges. In the context of Islamic education, these changes require a reformulation of relevant educational values to preserve learners’ moral and spiritual integrity. This study aims to analyze Islamic educational values in the age of automation and examine their ethical implications for strengthening character education. Through a comprehensive literature-based approach, the study finds that values such as amanah (trustworthiness), adl (justice), ihsan (excellence), mas’uliyyah (accountability), and mujahadah (perseverance) serve as essential instruments in building learners’ character so they can use technology wisely and responsibly. Furthermore, the study emphasizes that automation demands the integration of digital literacy and Islamic moral literacy to prevent dehumanization, digital plagiarism, technology dependence, and the decline of spiritual awareness. The findings indicate that character education grounded in Islamic values provides a strong ethical framework for addressing emerging moral risks in the digital era. Therefore, curriculum reconstruction, strengthening the role of educators as “digital murrabbi,” and the proportional use of technology aligned with maqāṣid al-syarī‘ah are required. This research contributes by offering a comprehensive Islamic ethical perspective as a foundational framework for the development of character education amid the rapid and inevitable acceleration of automation.

Digital transformation has become an urgent necessity for madrasas in improving the quality of Islamic education amid the rapid advancement of technology. However, various national reports indicate that the implementation of digitalization in many madrasas still faces significant challenges, including low teacher competence, limited infrastructure, and the absence of leadership capable of directing the change process regularly. This study aims to provide an in-depth analysis of the strategies employed by madrasah principals in managing digital transformation as an effort to enhance technology-based learning quality. The research uses a descriptive qualitative approach, relying on secondary data such as scholarly articles, policy reports, and official documents from relevant educational institutions. The findings reveal that the success of improving technology-based learning quality highly depends on visionary and adaptive leadership, particularly in digital planning, teacher capacity building, infrastructure provision, digital learning culture development, and the implementation of data-driven monitoring and evaluation. This study emphasizes that technology becomes effective only when managed through strategic leadership capable of integrating digital innovations into madrasa governance in a sustainable manner.

Digital information literacy and digital informal learning are especially fundamental in improving the efficiency of teachers instruction within a context of limited resources such as Islamic secondary schools of Southern Pakistan. This paper examines how digital competencies (ex: information literacy, technology use, and communication) and digital informal learning (e.g.: self-directed learning thru online platforms) make teachers able to deliver engaging lessons, manage classrooms, and encourage student-centered learning. Although interest in digital education is increasing, little research has considered such aspects in rural to Islamic schools. In a quantitative research, 450 teachers of Islam secondary schools and Southern Punjab comprised the purposive sample in which the structured questionnaires were administered and assessed using SPSS v 22, descriptive statistics, correlation and multiple linear regression. Results have shown that increased digital capabilities lead to a strong increase in instructional effectiveness, whereas digital informal learning brings cultural awareness and invention of new practices in teaching. A combination of these factors enhances the delivery of the lesson, student participation, and classroom management. The research suggests considering digital competency training and informal learning materials as part of teacher development companies in order to improve educational performance in the under-resourced Islamic schools.

This study aims to analyze the effect of Environmental, Social, and Governance (ESG) on the financial performance of mining companies listed in the Jakarta Islamic Index (JII70) for the 2020–2024 period, with the Debt to Equity Ratio (DER) as a control variable. The findings show that, partially, the Environmental variable has a positive but insignificant effect on ROA, indicating that efforts in energy efficiency, waste management, and emission reduction have not yet been fully reflected in short-term profitability. In contrast, the Social variable has a significant effect on ROA, emphasizing that companies’ engagement in building stakeholder relationships, protecting employee rights, and implementing social responsibility programs contribute substantially to financial performance. The Governance variable also has a significant effect on ROA, highlighting the importance of good governance practices, transparency, and accountability in enhancing profitability. Meanwhile, the control variable DER shows no significant effect on ROA. Simultaneously, ESG performance has a significant effect on ROA, proving that integrated ESG implementation supports the profitability of mining companies. These findings confirm that ESG is not only a compliance measure with sustainability principles but also a long-term business strategy that strengthens companies’ competitiveness and serves as a crucial consideration for investors in making investment decisions.

This article thoroughly examines Imam Al-Ghazali's views on Islamic education and adab, with an emphasis on a holistic framework that combines knowledge, faith, charity, and morals to form an insān kāmil (perfect human being).  Al-Ghazali, a scholar from Tus, Persia, in the 11th century, defined education as a process of moral development and purification of the soul. The main goal of education is to obtain worldly and spiritual happiness. He opposes the educational paradigm of modern philosophers which focuses only on rationality. He emphasized that knowledge without adab is like fire which has no light.Adab is the main pillar of the educational process and helps children learn noble qualities such as patience, humility and honesty. This is implemented from an early age through spiritual practices such as dhikr and muhasabah.  In his great works, such as Iḥyā' 'Ulūm ad-Dīn, Ayyuhal Walad, and Tahāfut al-Falāsifah, Al-Ghazali combines rationalism with Sufism. He opposed the dichotomy between worldly knowledge (such as medicine and mathematics) and the hereafter, claiming that revelation provides a balance to prevent misguidance. His educational methods, based on internalizing values, examples, and ethical discussions, support the role of teachers as moral and spiritual role models and students as ethical learners. This thinking is highly relevant to modern education, especially in Indonesia, where a character-based curriculum is implemented by the Ministry of Education and Culture and institutions such as the State Islamic University (UIN) use a holistic approach to address the moral crisis caused by technological advancements. The main challenge lies with educators who lack an understanding of Sufism, which requires intensive training.

Islamic banking is a financial system that operates in accordance with the principles of Islamic law, such as the prohibition of usury (riba), gharar (unlawful betting), and maisir (gambling), as well as the implementation of a profit-sharing mechanism. Islamic banking was born in the 1960s with the founding of Egypt's Mit Ghamr Savings Bank as a pioneer, followed by the establishment of the Islamic Development Bank (IDB) in 1975. After that, the development of Islamic banking expanded to various countries, particularly in the Middle East, South Asia, and Europe. In Indonesia, Islamic banking institutions officially began operating in 1992 with the establishment of Bank Muamalat Indonesia (BMI), the first Islamic bank. The industry's development is strengthened by specific regulations, in the form of Law Number 21 of 2008 concerning Islamic Banking, which serves as a primary foundation for strengthening the sector. Currently, Islamic banking in Indonesia is starting to show significant growth thanks to government support, increasing awareness among Muslims, and product and service innovations that are able to compete globally. This historical journey demonstrates that Islamic banking has evolved beyond simply being an alternative option and has become a vital component of a healthy economic system, both nationally and internationally.

This article explores the application of the Deep Learning approach in inclusive Islamic Religious Education (PAI) for children with special needs (ABK), with a focus on improving the understanding of abstract concepts such as monotheism and morals. The main problems faced by ABK in PAI learning include difficulties in understanding religious concepts due to cognitive, emotional, and sensory challenges. The purpose of this study is to analyze the urgency of Deep Learning in improving the spiritual understanding, motivation, and well-being of ABK through more personalized and reflective learning. The methods used include reflective strategies such as journals and discussions, adaptive media in the form of animation and audio, and collaborative learning with peers. The findings show that the application of Deep Learning improves ABK's in-depth understanding of religious values, as well as spiritual motivation and the ability to apply ethics in everyday life. The conclusion of this study is that Deep Learning can be an effective solution in inclusive PAI learning, supporting teachers in developing more humanistic learning designs and focusing on the character building of ABK.

This study aims to analyze traders’ perceptions and behaviors toward the implementation of sharia principles in Islamic banking products and services. A descriptive qualitative approach was employed, involving traders at Parung Market selected through purposive sampling. Data were obtained through in depth interviews, observations, and documentation, then analyzed using thematic analysis through coding, categorization, and pattern identification. The findings reveal that most traders hold positive perceptions of core Islamic banking values such as fairness, transparency, and the prohibition of usury. However, their understanding of sharia contracts varies and is not fully comprehensive. Despite these positive perceptions, actual behavior does not always align, as traders often prefer conventional banks for business transactions requiring speed, efficiency, and more reliable digital services. This indicates a clear gap between religious intentions and economic practices, commonly referred to as the intention behavior gap. The study concludes that improving Islamic financial literacy, strengthening digital service innovation, and enhancing service quality are essential to promoting wider adoption of Islamic banking products.

The program “Youth Empowerment in Developing UMKM Assets through a Basic Business Management Workshop in Balung Lor Village” aims to address the low involvement of youth in the village’s micro-business sector, which is currently dominated by elderly entrepreneurs. This community service initiative applies the Asset-Based Community Development (ABCD) approach using observation, interviews, focus group discussions, and community asset mapping. The theoretical framework of asset-based empowerment positions youth as a crucial human asset for economic regeneration. The discussion highlights entrepreneurial mindset building, basic business literacy, digital marketing skills, and youth creativity in generating new economic initiatives. The results show significant improvement in youth understanding of production costing, capital management, business planning, and social media-based promotion. In conclusion, the ABCD approach effectively enhances youth participation in local economic development, strengthens UMKM sustainability, and lays a solid foundation for creating a future generation of adaptive and innovative village entrepreneurs.  

This study aims to design and analyze a more effective Islamic Religious Education (IRE) learning model by integrating humanistic principles with Islamic spirituality. This integration is important because traditional IRE learning has largely focused on cognitive mastery, while affective and spiritual dimensions have not been developed optimally. Using a descriptive qualitative method with a literature study approach, this research reviews books, academic journals, and previous studies relevant to humanistic and spiritual-based learning. Content analysis is then employed to identify thematic patterns that explain how both approaches can strengthen one another within the IRE learning process. The findings reveal that integrating humanistic and spiritual elements results in deeper, more reflective, and transformative learning experiences. The humanistic approach allows students to develop self-awareness, value personal experiences, and fulfill emotional needs, whereas Islamic spirituality reinforces the values of tawhid, moral character, and divine consciousness. Teachers play a crucial role as facilitators who guide students through learning experiences that combine humanistic empathy and Islamic values. Authentic assessment methods such as reflection journals, moral portfolios, and behavioral observations are used to evaluate student development. Overall, this study concludes that an IRE learning design grounded in both humanistic and spiritual approaches can foster intellectually capable, emotionally mature, and spiritually grounded learners who are well-prepared to face the challenges of the digital era.

This study aims to analyze the integration of maqasid al-shariah within digital financial innovation in Islamic banking and to identify patterns in previous research through a Systematic Literature Review (SLR). The SLR method was employed to search, select, and synthesize relevant studies published between 2020 and 2025 using predefined inclusion and exclusion criteria, followed by thematic analysis. The findings were organized into five core themes: security and wealth protection, digital literacy, regulatory and shariah compliance, adoption of digital technologies, and the orientation toward justice and social benefit. The results indicate that the integration of maqasid al-shariah in digital innovation remains partial and has not been developed into an operational framework for the design or evaluation of digital banking services. Prior studies emphasize the importance of data security and regulatory readiness but have not formulated measurable maqasid-based indicators. This synthesis highlights the need for a more applicable maqasid-driven digital framework to strengthen governance, risk mitigation, and the strategic direction of digital innovation in Islamic banking.

Islamic education has a strategic role in shaping the character, morality, and spirituality of students, but it is faced with complex challenges in the era of social, cultural, and technological transformation. The low pedagogic and professional competence of some teachers, the limitations of digital literacy, the dominance of conventional learning methods, and a less contextual curriculum are significant obstacles. This service program is designed to improve the competence of madrasah teachers through participatory training approaches, intensive mentoring, and strengthening learning communities based on the concepts of Technological Pedagogical Content Knowledge (TPACK) and Professional Learning Community (PLC). Activities include initial assessments, competency workshops, the use of learning technology, weekly mentoring, and pre-test and post-test evaluations. The results showed a significant increase in pedagogic competence (28%) and mastery of technology (34%), accompanied by positive changes in motivation, innovative attitudes, and awareness of contextualization of teaching materials. However, time constraints, variations in digital literacy, and institutional support are obstacles that need to be overcome through synergy between stakeholders. These findings underscore the importance of continuous, reflective, and contextual coaching models to strengthen the role of teachers as agents of change in Islamic education.

This study aims to analyze the educational service marketing strategies implemented by Pesantren Islam Internasional Al Andalus, Bogor, within the framework of Marketing 6.0. A qualitative approach with a case study design was employed to explore the institution’s marketing practices. Data were collected through in depth interviews, observations, and document reviews, and analyzed using thematic analysis to identify emerging strategic patterns. The findings reveal five key themes: strengthening value based Islamic and international branding, utilizing digital marketing strategies to expand promotional reach, applying personalized approaches in interactions with prospective students and parents, the critical role of human resources and alumni in shaping institutional reputation, and internal, external challenges affecting marketing effectiveness. These findings highlight that adopting Marketing 6.0 in Islamic boarding schools requires not only the use of digital tools but also the integration of spiritual values, humanized service, and consistent narrative communication. The study contributes to the literature on Islamic education marketing by offering new insights into a marketing model that aligns with value driven educational institutions in the digital era.

Islamic boarding schools (pesantren) have great potential as centers for community-based economic empowerment, but the entrepreneurial mindset of students is often not optimally developed. This community service program aims to improve the entrepreneurial mindset of students at Al-Inayah Islamic Boarding School through experience-based training and intensive mentoring. The methods used include a participatory approach, interactive training, practical training on organic fertilizer production, strengthening Islamic entrepreneurial values, and mentoring in developing business ideas. This activity was attended by 30 students and evaluated using pre- and post-training instruments. The results showed a 36% increase in entrepreneurial mindset scores, accompanied by significant developments in creativity, risk-taking, and the ability to recognize market opportunities. The program also produced three initial business groups: organic fertilizer processing, agricultural product marketing, and agricultural equipment rental services, which serve as initial steps towards the economic independence of the Islamic boarding school. These findings confirm that experience-based training and ongoing mentoring are effective in shaping the entrepreneurial mindset of students and encouraging the optimization of the Islamic boarding school's productive assets as an effort to strengthen the economy based on Islamic values ​​and sustainability.