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The purpose of this research is to find out a review of the compilation of Islamic law regarding interfaith marriages from a sharia perspective. The method used in this research is qualitative, with a comparative approach by conducting literature studies related to studies of theories relevant to the problem of interfaith marriages. In the view of Islamic law, marriage between different religions is strictly prohibited because it is contrary to the rules of Islamic law in maintaining the existence of religion. The goal of marriage is to create a sakinanh, mawaddah wa Rahmah household, but this goal is very difficult to realize if the marriage is built on the basis of different religions. Based on Marriage Law Number 1 of 1974 which is implemented in the compilation of Islamic law, it states that it does not accommodate interfaith marriages to strengthen the arguments put forward in the Koran.

This article discusses the development and views of the Mutazilah, a school of Islam that emphasizes human freedom of thought while limiting God's absolute will. History and divisions within the Islamic community provide an important context for understanding the teachings of the Mutazilah, especially regarding the concepts of tawhid, divine justice, God's promises and threats, man's position between two extremes, as well as the encouragement to do good and the prohibition against wrongdoing. Using a qualitative approach and literature review, this study analyzes primary and secondary sources related to the Mutazilah. The findings highlight the view that they emphasize human freedom of thought as the key to interpreting religious texts, with the belief that humans have the freedom to determine their actions.This article explores the main tenets of the Mutazilahs. A thorough understanding of the Mutazilah's contribution to Islamic theological history provides valuable insights into the complexity of ideas and views within the religion. In conclusion, this article makes an important contribution to exploring the diversity of Islamic theological thought through the lens of the Mutazilah.

The globalization that has occurred today has given rise to various changes in human life. The change creates opportunities and challenges, both in education, politics, religion and even socio- culture. To face the opportunities and challenges that human beings are required to increase his resources. Education is the right means, in addition to producing superior human, kratif, caterpillar, diligent, also sustained by to the faith.  

The relationship between traditional Islamic jurisprudence (fiqh) and modern international human rights norms has long been characterized by debate and tension. Islamic law is commonly perceived as divinely grounded and normatively authoritative, whereas human rights frameworks are often viewed as secular, universal, and rooted in modern legal philosophy. This perceived dichotomy has contributed to the widespread assumption that Sharī‘a and human rights are inherently incompatible, particularly in sensitive areas such as gender equality, freedom of religion, and minority rights. Reassessing this tension is especially important for Muslim-majority societies that must reconcile religious legitimacy with global human rights obligations. This study explores the potential for harmonizing classical Islamic jurisprudence with contemporary human rights norms by identifying shared values, points of divergence, and feasible pathways for integration. Using a qualitative normative legal approach, the research employs doctrinal analysis of primary Islamic legal sources alongside international human rights instruments, supported by comparative analysis of key rights, including the protection of life, religious freedom, and gender equality. Interpretative analysis is applied to examine how classical and contemporary Islamic scholars conceptualize human rights within the Sharī‘a framework. The findings reveal substantial convergence between Islamic law and human rights norms, particularly in their shared emphasis on human dignity, justice, equality, and social welfare. While interpretative tensions persist, they are largely shaped by contextual and institutional factors rather than by the core ethical objectives of Islamic law. Integrative approaches grounded in ijtihad, maṣlaḥa, and maqāṣid al-sharī‘a offer constructive pathways for harmonization.

STAIN MADINA KKN Group 26 was held in Balimbing Julu Village, Padang Bolak Julu, North Padang Lawas, North Sumatra. The main problem is that in Balimbing Julu Village there are no recitation groups specifically for children or teenagers. In Balimbing Julu Village there is no Madrasah Diniyah Awaliyah (MDA) so children's knowledge about religion is still minimal. In fact, there are still many elementary school children who don't know the hijaiyah letters or short letters. With this recitation, children are more enthusiastic about memorizing short suras, practicing prayer and learning monotheism of the Al-Qur'an.By establishing a study park, children can play while learning religious knowledge. Therefore, as STAIN MADINA KKN students, we collected data by conducting observations and surveys (interviews) with the Balimbing Julu community to hold a recitation garden for children, Friday afternoon recitation for mothers and youth recitation or Naposo Nauli Bulung (NNB) specifically for Friday evenings. 'at the existence of these recitations can strengthen ties between communities.To overcome this problem, we planned to alternately set up a place for recitation at the homes of members of the study group, specifically for children's study gardens, we deliberately held it at the KKN post and the next recitation location was taken over by the chairman of the NNB, namely Maralohot Siregar. With this recitation, it is hoped that it will broaden the knowledge of children, recitation mothers and Naposo Nauli Bulung (NNB). After we established a recitation garden, Friday afternoon recitation for women, and Friday evening recitation for Naposo Nauli Bulung (NNB), we understood that the support of the Balimbing Julu village community had a very important role in realizing these recitation activities. People can learn about the meaning of togetherness, solidarity and kinship.

How important education is today as a human need to be able to grow and develop along with the rapid development of the times. This includes Islamic religious education and character education which is very influential so that children can grow up with good spirituality. Islamic Religious Education and Character Education, especially in schools, are expected to be able to make children learn to respect, respect and love each other, including non-Muslims. In Indonesia itself, the problem of adequate education is not felt by all regions, including Papua. Papua is a Muslim minority area, but despite this, learning about Islamic Religion and Character has been implemented in schools, including at SMP Negeri 26, Sorong Regency, Papua. Therefore, the aim of this research was to find out how Islamic Religious Education learning at SMP Negeri 26 Sorong Regency, Papua was carried out. The research method that the author uses is qualitative using a phenomenological approach. The data collection techniques used were interviews and documentation. From this research it was found that there were 40% of female students who were Muslim at SMP Negeri 26, Sorong Regency, Papua. Even though it is a school with Muslim minority students, the sense of tolerance and mutual respect between people of different religions is very high. The implementation of Islamic Religious Education and Character Education learning at SMP Negeri 26 Sorong Regency runs in accordance with the applicable curriculum, namely the Merdeka curriculum for classes VII and VIII and curriculum 13 for class XI. Learning of Islamic Religious Education and Character at the school is carried out as it should by using Islamic Religious Education textbooks for junior high school and equivalent.    

Islamic education is a conscious effort that is planned in preparing students to know, understand, internalize, to the process of believing in Islamic teachings in their lives, or it can be said to be an effort to change individual behavior in their personal lives, community life and the surrounding natural life through an educational process based on Islamic values so that later students are able and skilled in running life as an effort to maintain survival and development. For this reason, in writing this thesis, the type of research used by the author is a qualitative discriminatory research method, with emphasis on the power of direct field observation and then analyzing data on existing data sources. And from the results of this study shows that Islamic education and life skills are an inseparable component, because both are a whole unit in relation to life. This research also shows that the concept of life skills can be used as a new direction of Islamic education, by integrating several aspects of life skills with Islamic education. From the results of this study, it can be concluded that the application of life skills can provide abilities, abilities and skills to students both in the field of information technology and religion. As a provision to live their lives, it is expected that every student has personal, rational, social, academic and vocational skills that are integrated in Islamic education.

This study explores the impact of religious values on Muslim consumers' behavior toward green financing and eco-friendly products within the framework of Islamic economics. The research utilized a quantitative approach with a descriptive survey method, surveying 250 Muslim consumers from urban areas in Indonesia. A structured questionnaire with a five-point Likert scale was employed to measure religiosity and eco-friendly purchasing behavior. The multiple regression analysis showed that religiosity significantly influences green purchasing behavior, with higher religiosity scores correlating with greater engagement in environmentally conscious purchasing decisions. Additionally, the t-test and ANOVA revealed significant differences between Sharia-compliant and non-Sharia-compliant groups, with the Sharia-compliant group exhibiting stronger eco-friendly purchasing behavior. These findings suggest that Islamic principles related to environmental stewardship, such as Khalifa (guardianship of the earth) and Israf (avoiding wastefulness), play a significant role in shaping consumer attitudes toward sustainability. The study concludes that religious values are a crucial determinant of green purchasing behavior and that incorporating these values into sustainability initiatives can effectively promote eco-friendly behavior, especially in communities where religion plays a central role. Policymakers and educators can leverage religious frameworks to foster sustainability and encourage more responsible consumer behavior in Muslim-majority communities.

The purpose of this study is to discuss the hadith about mental health with a religious psychology approach. This research method uses a qualitative type through literature study and content analysis. The results and discussion of this study include a general view of mental health, hadith on mental health, and mental health with a religious psychology approach. The conclusion of this study is that mental health is related to psychotherapy through the practice of worship, in the sense that all kinds of teachings and rituals in religion can help heal mental disorders and religious teachings keep away from negative solutions. This research is expected to have enrichment for health and Islamic knowledge.

Islam is a religion that is very concerned about cleanliness and health. Many problems that have an impact on the cleanliness and health of the body cannot be ignored in this religion. One of them is about circumcision which has been medically recognized to have great benefits. Children as the mandate of Allah SWT. In circumcision, it turns out that it contains educational values that can be taken in order to lead the child to become a pious Muslim person. So, circumcision is something parents must do in an effort to educate their children.

Religious Courts in Indonesia have unique, complex and interesting aspects, reflecting the diversity of religions and cultures in society. This uniqueness includes the legal basis, the role of religious courts in resolving religion-based conflicts, as well as the various challenges faced in ensuring justice. Religious Courts also present unique and interesting dynamics in the state justice system. The uniqueness of Religious Courts lies in the harmonization of religious law and national positive law, creating a unique and often complex legal framework. This article aims to describe and analyze the unique aspects of religious justice in Indonesia. With a deeper understanding of these challenges, efforts can be directed towards improving and developing the religious justice system so that it remains relevant and effective in handling legal conflicts related to religious aspects in Indonesian society. This research examines the implementation of unique aspects in the religious justice system in Indonesia. The religious justice system in Indonesia has unique characteristics that reflect various cultural, religious and social dimensions in a country with a diverse population. As a country with a majority Muslim population, religious courts play an important role in enforcing family and marriage laws based on Islamic law. This study underlines the importance of understanding the unique aspects of religious justice in Indonesia in the context of a legal state based on the supremacy of law. Ensuring a balance between local values, religion, and national positive law is a complex task, but essential to achieving justice in Indonesia’s rapidly evolving religious justice system.

First of all, let's understand between Islamic education and non-Islamic education. The orientation of Islamic education is when the education system is based on the values, teachings and principles of the Islamic religion, while non-Islamic education refers to an education system that is not based on a particular religion. The problem that arises is when there is an imbalance between these two orientations. Some people argue that the orientation of Islamic education can ignore important aspects of non-Islamic education such as science, technology, arts and culture. On the other hand, there are those who argue that non-Islamic education can ignore the values ​​and religious principles that are important for the majority of Muslims.