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This study explores the paradox of democracy in Muslim-majority societies, particularly how democratic political systems influence the role of religion and the construction of religious identity. Employing a qualitative-descriptive approach through literature review and case studies in Indonesia and Turkey, this article finds that democracy opens participatory space for religious expression while simultaneously enabling the domination of majoritarian Islamic identity in the public sphere. This transformation leads to the fragmentation and commodification of religious identity, shifting it from a spiritual-transcendent value toward a symbolic-political function. In Indonesia, post-Reformasi democracy has fostered the expansion of conservative Islamic movements via electoral and social mobilization. In Turkey, democratization under the AKP regime has turned into religious populism that undermines secularism. The study concludes that democracy in Muslim-majority societies holds a paradoxical potential: it can serve as a medium for religious reform or become a tool for identity-based hegemony. Hence, strengthening institutions, political ethics, and reflective religious narratives is essential to make democracy a just and inclusive arena.

cientific research entitled “Analysis of Gus Ahmad Rifai’s da’wah strategy in the gathering of Konco Ngaji towards increasing young people’s love for religion” aims to find out what is called the Konco Ngaji assembly and to find out the influence of the konco ngaji assembly on increasing the knowledge and manners of the congregation. This scientific research the writer did using a qualitative approach method. The source of scientific research material used is in the form of primary data by conducting observations and interviews with parties involved in the Konco Ngaji Assembly. The results of the scientific research carried out by the author are as follows: First, the Konco Ngaji Assembly is an assembly of knowledge that prohibits anything related to the Islamic religion, and also prohibits young people from loving Islam, which is guided by Gus Ahmad Rifai. Second, from the results of interviews with five members of the congregation who recite the Konco Ngaji, that this assembly has a major influence on changing the character and thinking of young people, making young people think more broadly and have Islamic morals, following the right path as taught by the Prophet Muhammad SAW.

Based on the research results, it can be concluded that the activities of the Majelis Ta'lim Kanzul Ulum cover three main areas: education, da'wah, and social service. In the field of education, the Majelis regularly holds daily religious studies, monthly religious studies, and special religious studies on Islamic holidays. In the field of da'wah, it coordinates Rebana training and manages Rebana groups, organizes Salawat Dibaiyah meetings, organizes infaq collections for those who wish to contribute, and facilitates Qurban savings programs. Meanwhile, in the social field, the Majelis plays an active role by organizing assistance for orphans and the poor, providing ta'jil, breaking the fast, and sahur during the month of Ramadan, and holding collective celebrations such as Eid al-Adha. These activities show that the Majelis Ta'lim Kanzul Ulum functions not only as a place to learn religion but also as a center for social solidarity and community empowerment. The role of the Majelis Ta'lim Kanzul Ulum in improving religious knowledge in Karyamulya District, Cirebon City, is very significant. This Majelis functions as a forum for fostering and developing religious knowledge, especially in the field of morals. This assembly also serves as a space for the intellectual and practical dimensions of religious life, fostering social piety, encouraging adherence to Islamic teachings, and strengthening the internalization of Quranic values among its congregation. For adolescents in particular, this Majelis Ta'lim provides a foundation for moral awareness, which grows from continuous exposure to religious knowledge and practices. This study also identified supporting and inhibiting factors that influence the effectiveness of the Majelis Ta'lim. Supporting factors include regular evening recitation activities, local government support, regular scheduling, strong organizational management, tolerance within the community, and the provision of food during the events.

In the era of the Fourth Industrial Revolution, the development of Information and Communication Technology (ICT) has transformed the way we understand and practice religion, including the spread of extremist religious ideologies. Religious moderation education has become an essential tool for strengthening national awareness by instilling values of tolerance, inclusivity, and love for the homeland. This education promotes a balanced and tolerant understanding of religion. However, a significant challenge arises from the overwhelming flow of information on the internet, which is not matched by adequate digital literacy. Therefore, religious moderation education serves as a filter to counter radicalization. This study uses a review research method with a qualitative approach to analyze the implementation of religious moderation education through formal, nonformal, and informal channels. The findings indicate that formal education is effective in instilling moderate character through a systematic structure. Nonformal institutions, such as Islamic boarding schools and study groups, also play a crucial role in spreading moderate Islamic values. Meanwhile, informal education within families provides a vital foundation for instilling these values from an early age. This study recommends strengthening the religious moderation curriculum, optimizing the role of nonformal institutions, and empowering families to enhance national awareness and address the potential for radicalization.  

Islamic education plays a crucial role in shaping the character and spiritual intelligence of students. Through Islamic learning strategies, students are not only provided with religious knowledge but also guided to develop moral, ethical, and spiritual values in their lives. This article discusses the influence of Islamic education on the development of spiritual intelligence, the role of educators, and the challenges and implications of its implementation. The research findings show that Islamic education significantly contributes to the formation of disciplined, honest, responsible, and empathetic individuals. Although there are some challenges in the implementation of this strategy, such as limited resources and resistance to religion-based approaches, Islamic learning strategies can have a significant positive impact on the moral and spiritual development of students. Islamic education also has positive implications in students' social relationships and the development of environmental awareness.

This research discusses how the integration of Islamic values and learning innovation can be applied in Islamic Religious Education in higher education, especially at the Indonesian Education University. The background of this research is the challenges of globalization and technological developments that require Islamic education to continue to innovate without ignoring the principles of sharia. This research uses a qualitative approach with a case study method, involving lecturers, students, and religious leaders as informants. The results showed that the integration of Islamic values in Islamic education is done through the Islamization of science approach, the use of technology in learning, and the creation of a religious academic environment. In addition, innovations such as Problem-Based Learning and Experiential Learning methods proved to be able to increase students' interest and understanding of Islamic teachings. In conclusion, collaboration between academics, students, and religious leaders is very important in creating Islamic Religion Education learning that is relevant, interesting, and still in accordance with Sharia law. This research is expected to provide an overview and strategic recommendations for the development of Islamic education in the modern

The dominance of western civilization has extended to the epistemological aspect of science which places great emphasis on the physical aspects of science. Meanwhile, in the past, Muslim scientists have passed down a complete legacy and explained epistemology in accordance with the principles and teachings of the Islamic religion. This article aims to explain the urgency of Islamic epistemology for those who wish to study by providing a descriptive and analytical explanation. Only a correct epistemology that is in accordance with Islamic teachings can lead students of science to the essence of science, namely knowledge as it really is and provide spiritual satisfaction and happiness.

Indonesia is a country with a lot of diversity, both in terms of culture, natural resources and religion. In Indonesia, there are 6 official religions, namely Islam, Catholic Christianity, Protestant Christianity, Hinduism, Buddhism and Confucianism. Therefore, inter-religious conflicts are prone to occur in Indonesia. Religious moderation is the key to maintaining social harmony and preventing radicalization and intolerance. This study discusses how Islamic education, through the curriculum, teaching methods and values ​​taught, can contribute to instilling an inclusive, tolerant attitude and respect for differences. Through literature review and concept analysis, this article emphasizes that Islamic education, both formal and non-formal, can be the main pillar in strengthening religious moderation in Indonesia.  

Since the time of the archipelago, Acehnese culture has maintained a rich and intricate cultural legacy. Due to its advantageous position and status as a commerce route, Acehnese culture was influenced by the cultures of many of the traders that passed through. The purpose of this study is to learn about Acehnese culture from a social and physical standpoint. The information gained from this study's findings will undergo qualitative analysis. With the help of interview rules, this data collecting method is conducted by asking informants questions directly and verbally (face-to-face). In order to generate qualitative data, researchers perform qualitative analysis by giving a detailed and understandable explanation of the problem information. Based on the outcomes of interviews conducted by researchers, the Acehnese tribal community has similarities between physical and social behavior that are still applied in everyday life which are usually presented at traditional events, religious celebrations and cultural celebrations and the Acehnese tribal community is also famous for its traditional traditions and strong religion and highly upheld norms that are still applied in everyday life. These norms include Islamic religious norms, legal norms originating from the Islamic Religion and the 1945 Constitution, politeness norms in dressing in accordance with Islamic teachings, moral norms that closely related to Islamic teachings, and social norms such as courtesy, mutual respect, mutual cooperation and mutual assistance. In this research, it can be concluded that the Acehnese people who live around Medan Tembung sub-district, Medan city, actually still adhere to several norms which are an integral part of their identity and daily life. And also has customs. Social practices and traditions that have been maintained for generations by the Acehnese people reflect the richness of their culture and spirituality. And the Acehnese language not only functions as a means of communication, but also as a symbol of regional identity and pride for the Acehnese people

This research examines the implementation of the Islamic Religious Education and Character Education curriculum at SMP Negeri 21 Padang City. The curriculum is a set of plans and arrangements regarding the learning system to achieve predetermined goals. In this research, qualitative methods were used to collect data with data analysis using a data triangulation approach. The conclusion is that SMP Negeri 21 Padang City has tried its best to implement the Islamic Religious Education and Character Education curriculum by referring to the independent curriculum. However, there are still several things that need to be considered in the form of objectives, content/materials, strategies/methods, and evaluation.

The Arabic language is closely linked to the Qur'an, Hadith, and Islamic teachings, which continue to evolve over time. This study aims to explore the contemporary dynamics of how these three aspects influence the development and usage of Arabic. A qualitative approach with a descriptive-analytical method is employed to examine lexical and grammatical changes, as well as language usage in various contexts, including education, preaching, and media. The findings indicate that the Qur'an and Hadith remain the primary references in shaping Arabic vocabulary and structure, while the development of Islam in the modern era also influences the adaptation and expansion of meanings across different fields. The study highlights the importance of a deep understanding of the relationship between language and religion in preserving the authenticity and relevance of Arabic in the era of globalization.

The Quraysh dialect is one of the Arabic language variants that has played a significant role in the formation of Standard Arabic. This dialect became dominant during the pre-Islamic era and remained influential after the spread of Islam, particularly as it was used in the codification of the Qur’an. This study aims to examine the role of the Quraysh dialect in shaping Standard Arabic from the perspective of Fiqh al-Lughah and to analyze the linguistic and social factors that contributed to its dominance. This research employs a qualitative method with a historical linguistic and sociolinguistic approach. Data is collected from various sources discussing the historical development of Arabic, the codification of the Qur’an, and the social factors influencing the spread of the Quraysh dialect. The findings indicate that the Quraysh dialect possessed advantages in phonology, morphology, and syntax, making it superior to other Arabic dialects. Additionally, social factors such as the Quraysh tribe’s role in trade, politics, and religion further solidified its position as the standard language. The implications of this study emphasize that the Quraysh dialect not only influenced the development of Standard Arabic but also contributed to the broader linguistic framework of Islamic scholarship. This research is expected to provide insights into Fiqh al-Lughah, particularly in understanding the standardization process of Arabic and the socio-cultural influences on its evolution.

Looking at the culture that occurs in the environment where we live, most early education is handled by a mother, although there are some fathers who also pay great attention to children's education, but this is still relatively rare and most of the time it is the mother who educates them starting from being able to eat, walk, talk, bathe and etc. Due to the understanding in society that a mother only stays at home without needing to work, the job of earning a living is the father's duty, but in everyday life there are many households where the father's work cannot meet daily needs so the mother must help.In the end, many mothers have outside jobs, mothers are still required to educate their children and earn a living. For mothers, this is an obligation that they must carry out, apart from education in daily life, mothers must also think about psychological and spiritual development, Islamic religion, so that their children have a path that is blessed by Allah SWT.The method that career mothers usually use in educating their children is putting them in TPQ, Islamic boarding school, continuous habituation, parents providing examples. The results obtained from these various efforts are that children get used to praying 5 times a day from childhood, get used to reading the Al-Qur'an, are polite to their parents, behave well towards neighbors, older people or friends and so on.

During the time of Rasulullah SAW, Muslims did not need certain rules in understanding sharia law. After the spread of Futuhat Islamiyah, Arab Muslims interacted a lot with other nations who had different languages. On the other hand, the need for ijtihad is very urgent, because there are many new problems that have never occurred before and require clarity in fiqh law. So two large madrasahs emerged that reflected their ijtihad method - the Ahlir-ra'yi Madrasah used more qiyas (analogies) to generate heated debates, thus making the ulama feel the need to create written regulations that were recorded as common law in uniting these two madrasas. The hadith about being more careful in giving fatwas and qiyas gave rise to heated debate, making the ulama feel the need to make written rules which were recorded as joint laws in uniting the two madrasas. Imam Syafi'i was the first person to write a book about ushul fiqh-Imam Syafii was a great mufti of the Muslim community who was also the founder of the Syafi'i school, developing his school in Baghdad. Ushul fiqh is the postulates of fiqh which are global in nature - The object of the discussion is to study the postulates which are still of a general nature seen from their general legal provisions and the ultimate aim of studying them is to protect the Islamic religion from deviations and misuse of the postulates of the Shari'a, so that misleading carelessness does not occur.

Dhikr, as a spiritual practice inherent in Islamic tradition, comes in various forms and manifestations in the archipelago. One tradition that attracts attention is Dzikir Fida', a rite that is deeply rooted in the local wisdom of the people of Jetis Hamlet, Menggoro Village, Temanggung. This study examines in depth the existence of Dzikir Fida' as a manifestation of communal spirituality that lives and develops in the hamlet.Dzikir Fida', which consists of two main variants-Sughra and Kubra-is a collective practice that aims to ask for forgiveness and penance for the deceased. This tradition not only serves as an expression of condolences, but also as a means of strengthening social cohesion and reinforcing communal identity. Through the approach of religious phenomenology and symbolic anthropology, this study examines the meaning and significance of Dzikir Fida' in the socio-cultural context of the people of Jetis Hamlet.The results showed that Dzikir Fida' is not just a formal rite, but a living tradition that is lived and practiced collectively. The people of Jetis Hamlet believe that through Dzikir Fida', they not only give spiritual gifts to the deceased, but also instill noble values such as solidarity, mutual cooperation, and spirituality. This tradition becomes a medium for passing on religious values and cultural traditions from generation to generation.This research contributes to the study of the religious practices of Indonesian society, especially in the context of tradition and local wisdom. It is hoped that the results of this research can enrich the repertoire of knowledge about the phenomenology of religion and symbolic anthropology, and become a reference for the development of more in-depth studies on Dzikir Fida' and similar traditions in other regions.

Corruption is one of the biggest problems facing Indonesia. Education plays an important role in building the character of the younger generation with integrity and anti-corruption. This research aims to identify the effectiveness of anti-corruption literacy in forming a corruption-free character of the younger generation at the Darel Hikmah Islamic Boarding School, which is one way to instill anti-corruption values ​​from an early age among students. Apart from that, this research also evaluates the application of a religion-based approach in tackling corrupt behavior and provides recommendations for developing similar programs in other Islamic boarding schools. The method used in this research is literature study, which involves a series of library data collection activities, reading, taking notes, and managing data objectively, systematically, analytically, and critically. The focus of this research is on The Power of Two learning model which aims to improve students' critical thinking skills at the Darel Hikmah Islamic Boarding School. The results of the research show that the anti-corruption literacy program implemented at the Darel Hikmah Pekanbaru Islamic Boarding School has proven to be quite effective in instilling the values ​​of integrity and honesty in its students. However, this research also identified challenges in implementing the program that require further attention. This shows the importance of continuous evaluation and development to ensure the success of the program in achieving the expected educational goals.

This article aims to explain how the presence of Islamic houses of worship called mosques in Indonesia in the context of Indonesia's diverse religious landscape. It highlights the role of mosques not only as centers of religious practice but also as vital community centers that foster social cohesion and spiritual development. This study emphasizes the importance of complying with government regulations regarding the establishment of religious buildings, as outlined in the Joint Ministerial Regulation (PMB) No. 9 and 8 of 2006, which aims to maintain public order in a pluralistic society. Through qualitative-descriptive methods, this study analyzes various sources to provide a comprehensive understanding of the dynamics surrounding religious practices and the legal framework that governs them in Indonesia. Ultimately, this study underlines the need for tolerance and mutual respect among different religions to promote harmony in a multicultural country.

In the world of education, we learn many important lessons. Despite this, many Indonesians still lack access to quality education, especially in underserved areas. This shows that they need to be made aware of the importance of education. So that students can actively realize their potential, education is an effort that is deliberately created to provide a conducive learning environment. This includes developing spiritual strength, religion, self-control, personality, intelligence, noble character, and abilities that are beneficial to oneself, society, nation and state. This literature study aims to examine the influence of the personality competence of Islamic Religious Education (PAI) teachers on the formation of morals in various senior high schools (SMA) in Indonesia. In the process of instilling morals in students, the teacher's personality competence is very important, considering that teachers are role models that students can emulate and emulate. This research uses a literature review method by analyzing various relevant scientific sources. It is hoped that the results of this discussion will provide an understanding of the influence of PAI teachers' personality competencies on student morals. The PAI teacher's personality competency acts as an internal driver that influences student behavior and morals. By understanding how these competencies influence us, we can gain valuable insight into improving the quality of education at the Senior High School (SMA) level.

This study aims to discuss the views of the community in Tuntungan Village, Pancur Batu Sub-District, towards veiled students from the State Islamic University of North Sumatra Medan. Veiled students often face various responses from the community, ranging from acceptance to rejection. Some people think that the veil is part of a symbol of obedience in religion and the identity of Muslim women who obey the teachings of Islam. But others reject the use of the veil, because it is often influenced by negative stigmas that associate it with radicalism or terrorism. This research uses a qualitative method with a phenomenological approach to deeply understand the views of the community and the factors that influence it. This research found that there are differences in people's views that are not only nfluenced by religious understanding, but also by the level of education, exposure to information and direct interaction by veil users.

The fact that some students have poor morals-for example, by speaking rudely, leaving class to study, arguing while joking, disrespecting professors, but preferring to come late-is what prompted our investigation. The formulation of the study topic that stems from several problems at SDI Ibnu Sham Kubang Putih is how to instill praiseworthy moral values (morals towards friends and teachers) through student Islamic activities at SDI Ibnu Sham Kubang Putih. The purpose of this research is to find out how the Islamic activities of SDI Ibnu Syam Kubang Putih students can instill good moral values (morals towards teachers and morals towards peers). The descriptive qualitative method was used in the field study conducted. Research with this qualitative descriptive approach is carried out to explain or show events that occur in the field without falsifying or comparing data. This method is expected to provide a more detailed and comprehensive picture of the development of praiseworthy morals among SDI Ibnu Sham Kubang Putih students through their Islamic activities. The Islamic Religion teacher acts as the primary data source of the research, while the students of class III A, the principal, and the homeroom teacher act as supporting informants. To collect data in this study, the researchers used observation - more specifically, they saw how values were instilled directly. Through this Islamic exercise, noble values were demonstrated. In addition, instructors and students were interviewed directly to serve as supporting informants. The research findings show that the Islamic activities conducted at the school are as follows: Quran recitation, Muhadharah, Tahfidz al-Qur'an, and Zuhr prayer in congregation. Islamic activities develop commendable behavioral traits, such as discipline, good manners, clean lifestyle, environmental awareness, responsibility, and mutual respect. During this time, SDI Ibnu Syam Kubang Putih students are forming commendable moral values through Islamic activities by familiarizing them with constructive acts of devotion.