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This study explores the role of Hadith as a foundation for instilling the values of religious tolerance, with a focus on shaping the awareness of Generation Z in the contemporary era of technology and globalization. The Qur'an and the Hadith of Prophet Muhammad SAW emphasize respect for religious diversity and firmly prohibit intolerance, offering a strong theological basis for promoting harmonious coexistence. As a digitally active generation, Gen Z possesses significant potential to disseminate tolerance values through online platforms. Nevertheless, they face challenges such as disinformation, hate speech, and the spread of distorted religious interpretations, which may hinder the cultivation of inclusive attitudes. This research highlights that the integration of tolerance values requires methods aligned with Gen Z’s characteristics, including interactive discussions, the strategic use of social media, and educational approaches rooted in prophetic principles. By adopting such methods, religious teachings can be contextualized in a manner that resonates with Gen Z’s communication styles and digital literacy levels. The study employs a qualitative literature review to analyze relevant Hadith texts, their interpretations, and contemporary strategies for value transmission. The findings suggest that a combination of religious education, digital engagement, and community-based initiatives can effectively foster interfaith understanding and reduce intolerance among youth. Ultimately, this research offers a practical framework for educators, religious leaders, and policymakers to strengthen inter-religious tolerance by enhancing the comprehension and application of Hadith in addressing the unique challenges of the digital era.

Honesty (ṣidq) is a core value in Islamic teachings that not only shapes individual behavior but also plays a vital role in establishing a just, trustworthy, and moral society. In various authentic hadiths, the Prophet Muhammad ﷺ emphasized that honesty leads to righteousness (al-birr), and righteousness leads to Paradise. Conversely, lying leads to wickedness and Hell, and is one of the signs of hypocrisy. This study aims to explore the significance of honesty in Islam based on the Prophet’s hadiths and the explanations of classical scholars. The research method used is qualitative with a library research approach. Primary data sources include authentic hadith compilations such as Sahih al-Bukhari and Sahih Muslim, while secondary data are drawn from relevant scholarly literature. The analysis applies a thematic approach by grouping hadiths on honesty into sub-themes and interpreting their contexts and meanings. The findings show that honesty must be cultivated continuously, is a sign of true faith, and a condition for attaining divine blessings in all aspects of life, including economic transactions (mu‘āmalāt). Scholars such as Imam al-Nawawī, Ibn Rajab, and Ibn Ḥajar unanimously affirm that honesty is the root of all virtue and a source of spiritual light. Thus, honesty in Islam is not merely a social ethic but a spiritual path to divine pleasure and salvation in both this world and the hereafter. The analysis follows a thematic approach, categorizing the hadiths related to honesty into sub-themes and interpreting their contexts and deeper meanings. The findings emphasize that honesty is an essential part of true faith, continuously cultivated by believers, and a necessary condition for receiving divine blessings in all areas of life, including economic transactions (mu‘āmalāt). Scholars like Imam al-Nawawī, Ibn Rajab, and Ibn Ḥajar unanimously assert that honesty is the foundation of all virtues and a source of spiritual enlightenment. Therefore, in Islam, honesty is more than just a social ethic; it is a spiritual path that leads to divine pleasure and salvation in this life and the hereafter. This study underscores the central role of honesty in both personal morality and broader social harmony within Islamic teachings.

This study examines social ecology from the perspective of hadith science (‘ulum al-hadith), with the aim of exploring the environmental and social values contained in prophetic hadiths. The main focus of this study is the methodological analysis of hadiths related to ecological issues, such as environmental conservation, social justice, and natural resource management. This study uses a hadith criticism approach, namely by examining aspects of authenticity through analysis of sanad (chain of narrators), criticism of matan (the content of the hadith), and contextual and semantic interpretation of hadiths relevant to environmental themes. In this study, the hadiths analyzed were selectively selected based on their relevance to the principles of Islamic social ecology. The analysis process was carried out thoroughly to assess the validity of the hadith and understand its meaning and normative objectives. This approach integrates classical evaluation methods of hadith science with a contemporary ethical perspective, resulting in a comprehensive framework for formulating hadith-based environmental ethics. Research findings indicate that many authentic hadiths contain strong social ecological principles, such as the concept of caliphate (human leadership over the earth), mizan (balance), and distributive justice. These values emphasize the importance of human responsibility in preserving nature and creating harmony between humans and their environment. These hadiths also demonstrate the close relationship between the spiritual dimension and socio-ecological responsibility. This study makes a significant contribution to the development of hadith-based Islamic environmental jurisprudence. With a methodological and academic approach, this study enriches understanding of Islamic ecological ethics and opens up opportunities for integrating religious values into just and sustainable environmental management.

This study examines the development of Islamic civilization during the time of the Prophet Muhammad (peace be upon him) using an approach that rejects the conceptual dichotomy between the Meccan and Medina phases. The title "Meccan Period (622–632 CE)" in this context is not interpreted geographically, but rather as a historical and substantial continuation of Islamic values instilled in Mecca before 622 CE and culminating in the socio-political institutions in Medina after the Hijrah. This study uses a qualitative method with a literature study approach to examine the causal relationship between the spiritual foundations instilled in Mecca and the development of Islamic civilization institutions in Medina. The results of the study indicate that the Meccan period was a phase in the formation of the spiritual and moral character of Muslims through the strengthening of the values of monotheism, patience, justice, and noble character amidst social and political pressures. These values formed a solid ideological basis for the formation of a civilized Islamic society. After the Hijrah to Medina, these values were not only maintained but also systematically institutionalized. This is reflected in several important aspects, such as the drafting of the Medina Charter as the basis of the constitution that guarantees plurality and social justice, the establishment of the Prophet's Mosque as a center of religious and governmental activities, the regulation of the economic system through the prohibition of usury and the obligation of zakat as a form of equitable distribution of wealth, and the development of an educational system that emphasizes the integration of knowledge and manners. Thus, it is concluded that the consolidated Islamic civilization until 632 AD was the result of a development process based on spiritual and moral values that had been intensively instilled since the early phase in Mecca. This study emphasizes the importance of value continuity in the process of social transformation, as well as the relevance of a spiritual approach in the development of an inclusive, just, and sustainable civilization.

This training activity on application development using the Thunkable platform was designed to enhance digital literacy, logical thinking skills, and strengthen the character of adolescents through a Project-Based Learning (PjBL) approach. In today’s digital age, digital literacy is an essential competency, and equipping young people with the ability to create meaningful technology empowers them to be not just users but also creators of impactful digital solutions. The training took place on May 17, 2025, at a member’s house from the GKI Kasih congregation in Perumnas, Sorong. It was attended by 20 participants aged between 12 and 17 years. The choice of a familiar and friendly setting was intended to create a comfortable and collaborative learning environment. The training materials were structured step-by-step, starting with an introduction to the Thunkable platform, user interface (UI) design, navigation logic development using visual block programming, and culminating in group presentations and reflections on the final projects. The project theme chosen for the training was "Prophets as Role Models," aimed at integrating spiritual values and character development into an educational digital application. Through this project, participants not only gained technical skills but also reflected on the moral and inspirational values of prophetic figures in the Christian faith. Evaluation results showed that the training had a significant positive impact. Participants demonstrated increased understanding of app development concepts, were able to explain their project workflows and features, and showed high levels of enthusiasm and creativity throughout the process. Furthermore, character values such as teamwork, responsibility, and a strong learning spirit were fostered. This initiative serves as a concrete example of how technology-based education can be effectively combined with character formation. It also provides a replicable training model for other communities, particularly for church-based youth development programs that aim to nurture digitally literate and morally grounded future generations.

This study aims to analyze natural phenomena through an integrative approach combining the Hadiths of Prophet Muhammad (peace be upon him) and modern science, with a focus on the spiritual and ethical dimensions they contain. Natural events such as rain, lightning, wind, earthquakes, and eclipses are examined thematically by synthesizing scientific explanations and religious understanding based on authentic hadiths. The research adopts a qualitative-descriptive approach using content analysis of relevant hadith texts and contemporary scientific literature. The objective is to explore a deeper understanding of natural phenomena not merely as physical occurrences, but also as signs of Allah’s greatness that convey moral and spiritual messages for humankind. Findings indicate that the hadiths of the Prophet do not only instruct Muslims to respond to natural phenomena through acts of worship—such as supplication, remembrance (dhikr), or eclipse prayers—but also emphasize the human responsibility as stewards (khalifah) on Earth. The hadiths foster awareness of the interconnectedness between humans and the universe, framed within the concepts of monotheism (tawhid) and trust (amanah) to maintain environmental balance. The integration of hadith and science provides a new conceptual framework for developing spiritual-ecological awareness that balances scientific rationality with religious values. This approach is particularly relevant in the context of today’s global environmental crisis, which demands value-based solutions beyond technological innovations. Thus, this study not only enriches the Islamic intellectual tradition but also contributes to environmental preservation efforts through a religious ethical lens. It underlines the importance of fostering such integrative approaches in education, Islamic preaching (dakwah), and environmental policy. By doing so, a more holistic ecological awareness can be cultivated within Muslim communities. In conclusion, aligning scientific understanding with Islamic teachings through the hadith can serve as a meaningful foundation for both personal spiritual growth and collective environmental responsibility in facing the challenges of our time.

The study of eschatology and logic in Islam represents a significant and intellectually rich area within the broader discourse of ʿAqidah (Islamic creed) and Islamic philosophy. Eschatology, derived from the Greek word eschatos meaning "last," concerns matters of the afterlife, including death, the apocalypse (al-Sāʿah), resurrection (al-Baʿth), judgment (al-Ḥisāb), heaven (Jannah), and hell (Jahannam). These concepts are elaborated extensively in both the Qur'an and the prophetic traditions (ḥadīth). Meanwhile, logic in Islam is not merely a philosophical exercise but serves as an epistemological framework for interpreting divine revelation and deducing legal and theological principles. Islamic logic (al-manṭiq) is rooted in both Greek logical tradition—particularly Aristotelian logic—as well as unique Islamic methodologies that integrate rationality with scriptural fidelity. This research aims to analyze selected verses and prophetic traditions related to eschatology and logic, with the objective of understanding not only their linguistic and theological meanings but also their practical implications for human belief systems and ethical behavior. The study employs an interpretive and analytical method (manhaj taḥlīlī wa tafsīrī), focusing on exegesis (tafsīr) of Qur’anic verses QS. Al-A'raf: 187–188 and QS. Al-An'am: 30, as well as relevant ḥadīths concerning eschatological events and rational thought. These verses were selected due to their direct references to the knowledge of the Hour (ʿilm al-sāʿah) and the human tendency to demand evidence while rejecting spiritual truth. The findings indicate that Islamic eschatology is framed not around speculative prediction but rather spiritual and moral readiness. The Qur'an clearly asserts that knowledge of the exact time of the Day of Judgment belongs solely to Allah (QS. Al-A’raf: 187), highlighting the limitations of human knowledge and emphasizing submission to divine wisdom.

This study aims to describe the implementation of Islamic values sourced from children's stories in the Qur'an in learning and habituation activities at Yahdina Panyabungan Kindergarten. A descriptive qualitative approach was used with observation, interview, and documentation techniques. The results showed that teachers used the story of Prophet Yusuf, Prophet Ismail, and the story of Luqman to convey the values of honesty, patience, and obedience to parents. These values are internalised through the storytelling method, daily habituation such as praying together, memorising hadith, and sharing activities. The main obstacle in this implementation is the lack of focus of some children during the activities. This research shows the importance of the narrative approach and habituation in instilling Islamic values from an early age.

The aim of this study is to explore how children Accounts found in the Qur'an can function as a learning medium in instilling religious values in early childhood. Religious values play a crucial role and should be familiarized with from an early stage on as a basis to foster children's character development and morals in facing life. This study uses the Observation method approach through an in-depth examination of various relevant scientific literature, including books, journals, and According to prior research, it has been shown that learning based on Qur'anic stories is effective in conveying moral and religious messages because they are in line with the imaginative aslo concrete world of children. Stories such as the Prophet Ismail, the little Prophet Yusuf, and the Ashabul Kahfi provide examples of honesty, obedience, patience, and faith that may be delivered using enjoyable approaches such as storytelling, role playing, and visualization. These findings reinforce the importance of the role of teachers and parents in internalizing religious values through contextual learning media that touch the emotional aspects of children.

The development of modern Muslim fashion has significantly transformed the way Muslims express their identity, especially in Indonesia, the country with the largest Muslim population. However, the growing popularity of “modest wear” fashion does not always align with Islamic principles as taught in the Hadiths. This study aims to explore the Islamic dress code based on thematic Hadith analysis (maudhū’ī), identify core dressing principles in Islam, and evaluate their implementation within the modern Muslim fashion culture. This research applies a qualitative method through library research, employing the thematic approach to collect and analyze Prophetic traditions related to clothing. The findings reveal that Islamic principles of dress include covering the ‘awrah (private parts), avoiding excessive adornment (tabarruj), refraining from imitating the opposite gender or non-Muslim cultures, and upholding modesty and dignity. These hadiths offer ethical guidance that is not only normative but also practical in the modern socio-cultural context. The study concludes that modern Muslim fashion can serve as an effective medium for visual da'wah if it remains aligned with Hadith-based values. The synergy between religious principles and creative design can form a relevant and dignified Islamic lifestyle rooted in the teachings of the Prophet Muhammad saw.

In the modern era, approaches to understanding hadith have undergone significant transformations, necessitating more systematic and contextualized methodologies. Thematic hadith studies (mawḍū‘ī) have emerged as a methodological solution capable of integrating the Prophet’s teachings with contemporary realities in a more comprehensive manner. This research aims to examine the concept, history, and development of the thematic methodology in hadith studies. The primary focus is to explore the epistemology of this approach and its implications within modern Islamic academic discourse. This study employs a qualitative method using a library research approach. Data were collected through the analysis of primary and secondary literature, then analyzed using descriptive-analytical and historical-critical methods. The findings indicate that while the thematic method has existed since the classical era, its conceptual maturity has advanced significantly in the contemporary period. This approach has proven effective in addressing the issue of ikhtilāf al-ḥadīth, clarifying inter-narration relationships, and expanding the scope of hadith understanding according to the needs of the time. However, its main challenges include potential subjectivity in interpretation and the need for stricter methodologies in validating both sanad and matn. Therefore, thematic hadith studies serve as a bridge between classical understanding and modern academic demands. Its implications extend beyond the development of hadith science to the continued relevance of Islamic teachings in addressing contemporary intellectual and social challenges.

In Islam, dhikr refers to the practice of remembering Allah. The teachings contained in the Qur'an and hadith provide many benefits, including calming the soul, curing disease, and contemplating death. It is important to note that dhikr is considered sunnah, and therefore, should not conflict with obligatory practices in the religion. At the Raudhatul Ulum Cidahu Pandeglang Islamic Boarding School, it is often routine to recite the dhikr of Asma Badar/Ashlul Qadar, this is a means of remembering Allah and remembering the struggle of Ali Badar who died in the Badr war. Asma Badar itself is written by Abuya K.H Muhammad Dimyati Cidahu Pandeglang. In this article the author is very interested in reviewing more deeply the influence of reciting Asma Badar's dhikr at the Raudhatul Ulum Islamic Boarding School. This research uses the living hadith method, namely how people bring the Sunnah of the Prophet SAW to life. Apart from that, the source of the data that the author obtained was from library sources, both knowledge books, journals, articles and other scientific works.  Asma Badar is believed to be able to ward off bad fate, ward off disaster, cure disease and those who carry their names (in written form) will always receive help and gain glory.

The process of seeking knowledge does not merely involve intellectual intelligence but also requires emotional and spiritual strength, one of which is cultivated through patience. In fact, in today's fast-paced, instant era, many knowledge seekers often overlook the aspect of patience. Therefore, this research aims to explore the meaning and urgency of patience in seeking knowledge based on Q.S. Al-Kahfi verses 65-70, which focus on the story of Prophet Musa and Khidr. The method used in this research is a literature review with a qualitative approach, analyzing the relevant verses as well as classical and contemporary interpretations that serve as primary sources. The analysis of this article demonstrates that patience in seeking knowledge is a prerequisite for attaining true knowledge, functioning as an inner strength to overcome obstacles, maintain consistency in learning, and shape the character of a genuine learner who is not only intellectually intelligent but also spiritually mature. These findings are relevant to the integration of manners, ethics, and spirituality in contemporary Islamic education.

Leadership in Islam, highlighting its ethical and pragmatic foundations. Good governance in Islam is deeply rooted in the principles of al-amanah (trustworthiness) and al-'adalah (justice), which are not only administrative norms but also moral and spiritual obligations. Leadership in Islam is understood as a sacred mandate carried out by the caliph, imam, and ulil amri, each of which has spiritual, moral, and executive dimensions. Prophetic qualities in the form of shidq (honesty), amanah (trustworthiness), fathonah (intelligence/wisdom), and tabligh (accurate delivery/communication) are ethical foundations that are inseparable from effective leadership. The qualifications of a Muslim leader are very diverse, ranging from faith, noble morals, justice, knowledge, courage, and devotion in public service. The way of government of the Prophet Muhammad SAW was inclusive and tolerant. The period of the Khulafaur Rasyidin (Abu Bakar, Umar, Uthman, and Ali) shows how government administration developed, even though it was full of challenges. This history proves that the principles of good governance in Islam remain strong, even in difficult times.

Prayer constitutes the essence of worship in Islam and serves as a profound expression of faith, resilience, and spiritual submission. This study aims to unveil the multifaceted dimensions of the prophets’ prayers in the Qur’an by integrating the adābi ijtimāʾī approach of Tafsir Al-Azhar (Buya Hamka) and the lughāwī approach of Tafsir al-Kashshāf (Mahmud al-Zamakhsharī). Employing a qualitative descriptive design with library research and content analysis (tahlīlī-munaṣābah-semantik), primary data comprised Qur’anic verses featuring prophetic supplications. Analysis focused on etymological, morphological, rhetorical, and socio-cultural aspects, as well as the ethical etiquette (adab) and pedagogical functions embedded in each prayer. Findings reveal that prophets’ prayers encapsulate layers of linguistic eloquence, spiritual resilience, and communal guidance, while divine corrections within certain supplications underscore the pedagogical nature of revelation. This integrative tafsir framework offers a holistic model for incorporating Qur’anic supplications into contemporary character and academic education, fostering both linguistic insight and social relevance

Design in the perspective of Hadith encompasses not only visual and physical aspects but also incorporates moral, social, and spiritual values taught in Islam. In everyday life, Islam encourages its followers to create an orderly, clean, and beneficial environment and lifestyle in accordance with the teachings of Prophet Muhammad (peace be upon him). This study employs a thematic Hadith approach by collecting and analyzing Hadiths related to the theme of design, such as cleanliness, simplicity, beauty, social balance, and sincere intention. The Hadith sources used include authentic collections such as Sahih Bukhari, Sahih Muslim, and Sunan Abu Dawood. The findings reveal that design, according to Hadith, is a comprehensive effort to shape a life aligned with Islamic values, emphasizing ethics, usefulness, and balance between worldly life and the hereafter. Thus, the concept of design in Hadith is not merely a matter of aesthetics but also a form of worship that reflects noble character and brings individuals closer to Allah SWT.

Leadership from an Islamic perspective is not merely about power, but rather a great trust grounded in moral and spiritual values. This article aims to examine the concept of Islamic leadership through a literature review of the Qur'an, hadith, scholarly opinions, and previous research findings. This study employs a qualitative approach using the library research method. Data were obtained from various scholarly sources, particularly journal articles, academic books, and relevant documents discussing leadership in the Islamic context. A total of 25 scientific articles were collected through online databases such as Google Scholar, DOAJ, and Garuda. Of these, 15 articles were selected and analyzed in depth based on criteria of substance relevance, contextual significance, and academic credibility. The findings indicate that justice, trustworthiness, consultation (shura), honesty, firmness, and patience are fundamental principles of Islamic leadership. The exemplary leadership of the Prophet Muhammad (SAW) and the Rightly Guided Caliphs serves as an ideal model combining wisdom, compassion, and responsibility toward the community. These values remain relevant today as ethical foundations in addressing contemporary leadership challenges. Thus, Islamic leadership offers a comprehensive model that integrates professionalism and spirituality.

Public service in the Islamic perspective is a comprehensive concept, integrating religious principles with governance practices to achieve justice, efficiency, and public welfare. This concept is based on the Qur'an and Hadith, which emphasize values ​​such as justice (*'Adl*), responsibility (accountability), consultation (*Shura*), and welfare (*Maslahah*). Public service in Islam is not only a transaction, but also has moral and spiritual aspects, where providing the best service is considered as worship and a form of obedience to Allah. The scope of public service in Islam includes various important sectors such as education, health, law, and socio-economic welfare. Islamic history, especially in the era of the Prophet Muhammad SAW and the Khulafaur Rasyidin, shows concrete examples of the application of these principles, such as the construction of mosques as centers of learning, the establishment of hospitals, and the management of Baitul Mal for the fair distribution of resources. In the modern context, especially in Indonesia, Islamic values ​​have proven to play an important role in bureaucratic reform and improving the quality of public services. Despite facing obstacles such as lack of resources and integration between institutions, the application of Islamic principles in public services—as seen in Islamic hospitals and Islamic travel agents—shows the possibility of producing more just, humane, and quality services. Thus, the Islamic approach to public services provides an ethical framework that is flexible, responsive, and focused on the welfare of society.  

This study examines social ecology from the perspective of hadith science ('ulum al-hadith), focusing on methodological analysis of prophetic traditions related to environmental and social issues. Using hadith criticism methodology, this research analyzes the authenticity, context, and semantic dimensions of ecological hadiths to construct a comprehensive framework of Islamic environmental ethics. The study applies classical hadith evaluation criteria including sanad analysis, matn criticism, and contextual interpretation to examine how prophetic traditions address the intersection of social and ecological concerns. Findings indicate that authentic hadiths provide a robust foundation for social ecological principles, with particular emphasis on stewardship (khilafah), balance (mizan), and distributive justice in resource management. This research contributes to the development of hadith-based environmental jurisprudence and offers methodologically sound approaches to understanding Islamic ecological ethics.

The church's diaconal practice faces a crisis of effectiveness. The dominant model of charitable diakonia (almsgiving) has proven ineffective in addressing the root causes of poverty and structural injustice. Empirical studies show that this failure is often not due to a lack of resources, but rather a failure of strategic management and a narrow theological understanding of diaconal practice itself. This research argues that to respond to poverty effectively, the church requires a dual paradigmatic shift. First, a theological shift in service from charitable diakonia to transformative diakonia, grounded in Liberation Theology and Reformed social justice spirituality. Second, a conceptual shift in "management" from a secular concept to the theological practice of "Transformative Oikonomia", a prophetic stewardship rooted in scripture (Acts 6) and ecumenical frameworks (WCC). Using a qualitative literature review methodology, the author reconstructs a management model for effective and just ministry. In this model, "effectiveness" is redefined and measured not by logistical outputs, but by two theological pillars: (1) Relational Effectiveness, measured by the Theology of Hospitality (Pohl), focusing on the restoration of human dignity; and (2) Structural Effectiveness, measured by tangible contributions to the JPIC (Justice, Peace, and Integrity of Creation) agenda. This study concludes that the Transformative Oikonomia model liberates the church from the "charity trap" and enables a holistic fulfillment of the Missio Dei.