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This study compares the Islamic religious education systems in Indonesia and Malaysia with a particular focus on curriculum design and its implementation within secondary schools. Using a qualitative research approach, data were gathered through document analysis and interviews with educators and school administrators from both countries. The findings show that although Indonesia and Malaysia share similar objectives in fostering students’ understanding and practice of Islamic teachings, several significant differences remain in terms of curriculum structure, learning materials, and instructional strategies. In Indonesia, Islamic religious education is more closely integrated into the national curriculum, emphasizing a balance between religious values and general educational competencies. Meanwhile, Malaysia adopts a more specific and traditionally oriented curriculum that places stronger emphasis on classical Islamic knowledge and conventional pedagogical practices. Implementation in both countries is shaped by government policies, socio-cultural contexts, and local wisdom that influence how Islamic education is delivered in the classroom. Overall, this study is expected to contribute as a useful reference for enhancing the effectiveness, relevance, and contextualization of Islamic education systems in both nations.

Ketegangan epistemologis antara sains dan agama dalam masyarakat modern sering kali memicu polarisasi yang berujung pada dua ekstrem: positivisme yang mengabaikan etika dan fundamentalisme agama yang menolak rasionalitas. Model hubungan tradisional, seperti konflik dan independensi, terbukti tidak memadai untuk mengatasi fragmentasi sosial ini. Penelitian ini bertujuan untuk merumuskan dan menganalisis kerangka konseptual baru, yaitu "Sains 'Religius'" dan "Agama 'Saintifik'", sebagai solusi integratif untuk mencapai transformasi sosial. Penelitian ini menggunakan metode kualitatif deskriptif dengan pendekatan studi kepustakaan (library research) dan analisis konseptual-kritis terhadap literatur filsafat ilmu, sosiologi agama, dan teologi. Hasil penelitian menunjukkan bahwa konsep "Sains 'Religius'" menanamkan etos spiritual berupa kekaguman (awe) dan kerendahan hati epistemik ke dalam praktik ilmiah, sementara "Agama 'Saintifik'" mengintegrasikan nalar kritis dan rasionalitas untuk memurnikan penafsiran keagamaan dari dogmatisme sempit. Sintesis kedua paradigma ini berfungsi sebagai mekanisme katalisator yang mereduksi ekstremisme, membentuk moderasi beragama yang aktif, dan membangun landasan bagi masyarakat yang harmonis berbasis nilai kemanusiaan universal

Kecemasan akademik adalah isu yang meluas dalam pendidikan tinggi yang secara signifikan mengganggu kinerja dan kesejahteraan mahasiswa. Artikel ini mengembangkan model konseptual Komunikasi Intrapersonal Islami yang didasarkan pada prinsip Tawakkal (berserah diri kepada Tuhan) sebagai mekanisme untuk mereduksi kecemasan akademik. Dengan menggunakan pendekatan tinjauan literatur, studi ini mensintesis teori psikologi komunikasi intrapersonal (dialog diri dan restrukturisasi kognitif) dengan konsep teologis Islam tentang usaha (ikhtiar) dan penyerahan (tawakkal). Temuan ini mengusulkan Model Tiga Fase: 1) Fase Pra-Aksi (Ikhtiar), di mana komunikasi intrapersonal berfokus pada motivasi proaktif; 2) Fase Tengah-Aksi (Pembingkaian Ulang Kognitif Spiritual), di mana pikiran cemas negatif ditantang dan diinterpretasikan ulang menggunakan narasi spesifik Al-Qur'an dan Sunnah (misalnya, Laa yukallifullaahu nafsan illaa wus’ahaa); dan 3) Fase Pasca-Aksi (Tawakkal), di mana dialog diri beralih ke penerimaan total atas hasil yang telah ditentukan, sehingga melarutkan kecemasan sisa. Model ini berhipotesis bahwa Tawakkal berfungsi sebagai mekanisme stabilisasi inti, yang menyediakan jangkar kognitif akhir yang mengurangi ketidakpastian hasil yang dirasakan. Kerangka konseptual ini menawarkan sudut pandang teoritis yang orisinal untuk mengembangkan intervensi konseling berbasis agama guna menumbuhkan ketahanan akademik pada mahasiswa Muslim.

Islamic Religious Education (PAI) learning methods are strategies used by teachers to effectively convey Islamic teachings so that they are easily understood, internalized, and practiced by students. The application of appropriate methods can create a more engaging, active, and meaningful learning process, enabling students not only to acquire knowledge but also to develop Islamic attitudes and personalities. In the context of modern education, PAI learning needs to integrate a variety of approaches, ranging from lectures, discussions, demonstrations, to hands-on, experiential learning. Furthermore, learning environments such as museums, mosques, monuments, and open spaces can be utilized as resources and supporting learning media, even if these places are not specifically designed for teaching and learning activities. Utilizing these environments provides real-life experiences that help students understand Islamic values ​​contextually. Thus, PAI learning methods play a crucial role in realizing a holistic, comprehensive educational process oriented toward the formation of Islamic character.

Learning design is a fundamental component in the educational process, as it serves as a foundation for teachers in planning, implementing, and evaluating learning activities systematically and purposefully. In the context of Islamic Religious Education (PAI), learning design has a broader role, not only focusing on the delivery of religious knowledge, but also encompassing the formation of character, morals, and strengthening Islamic values ​​in students. This paper discusses the general concept and function of learning design in PAI through theoretical studies from various literature and expert views. The results of the discussion indicate that PAI learning design must be prepared comprehensively by considering the components of objectives, materials, methods, media, and evaluation that are aligned with Islamic values. In addition, learning design serves as a practical guideline for teachers to create effective, efficient, innovative learning that is able to respond to the challenges of modern developments. Good learning design also contributes to increased learning motivation, optimal achievement of competencies, and the formation of students who are faithful, pious, and have good morals. Thus, understanding the concept and function of learning design is crucial for educators in their efforts to improve the quality of PAI learning as a whole.

Marriage is the only way to legalize the relationship between men and women in order to realize the happiness of family life. Marriage is also a complement to the religion of Muslims. However, because marriage basically unites two different individuals, it certainly does not rule out the possibility of differences of opinion and other problems. Divorce is the last resort for a marital relationship that can no longer be maintained, divorce can occur for several reasons, including because the couple has changed religions, as contained in the Compilation of Islamic Law Article 116 letter H. Divorce certainly causes a legal consequence, one of which is the effect on children. If the divorce occurs because the wife or a mother has changed, then how is the determination of custody of a child who has not been mumayyiz. The purpose of this study is to find out the judge's considerations in determining child custody due to divorce because the couple changed religion in the decision Number 1515/Pdt.G/2015/PA.Smn. This research is a normative-empirical legal research, this research data uses secondary data consisting of primary, secondary and tertiary legal materials. To complete the secondary data, interviews were also conducted with the judge at the Sleman Religious Court. Based on the results of the research and analysis that has been carried out, it can be concluded that the judge's consideration in deciding the case of determining child custody due to divorce caused by a couple converting (apostasy) at the Sleman Religious Court was given to the Applicant as his father in order to maintain the safety of his child's faith and the best interests for his child and for the sake of the child's future.

This study discusses the status of marriage books as legal and administrative documents, as well as the mechanism for their disposal as State-Owned Goods (BMN) at the Regional Office of the Ministry of Religious Affairs in Papua Province. The marriage book serves as valid evidence of marriage and plays an important role in population data management. As a document printed using the state budget (APBN), the marriage book is classified as BMN, and its management must comply with regulations. A qualitative approach with an empirical juridical method is used to examine the relationship between legal regulations and their implementation practices. Data were collected through interviews, observations, and literature studies with officials from the Islamic Guidance Division of the Ministry of Religious Affairs in Papua. The results indicate that the disposal of marriage books follows the Directorate General of Islamic Guidance Circular Letter No. 5 of 2024 and Ministry of Finance Regulation No. 83/PMK.06/2016. The disposal process is carried out in stages through administrative and physical mechanisms with principles of accountability and transparency. However, in Papua, the process of collecting unused marriage books has not yet reached the physical disposal stage. The disposal of marriage books is a strategic step in realizing good governance.

Penyebaran hoaks keagamaan di media sosial telah menciptakan tantangan serius terhadap narasi keagamaan yang sahih, menuntut peran krusial Guru Pendidikan Agama Islam (PAI) sebagai garda terdepan. Penelitian ini bertujuan mengidentifikasi kompetensi profesional Guru PAI, menganalisis strategi mereka dalam merespons hoaks, dan merumuskan implikasi kebijakan pelatihan guru. Menggunakan pendekatan kualitatif dengan metode kajian pustaka, penelitian ini menganalisis konsep Kompetensi Guru PAI (Pedagogik, Sosial, Kepribadian) dan Literasi Media/Digital (KLM) untuk merumuskan model kompetensi ideal. Temuan menunjukkan bahwa Guru PAI memerlukan rekonstruksi filosofis agar mampu menjadi pembimbing etika dan agen perubahan yang mengintegrasikan nilai Islam dengan teknologi. Kompetensi Pedagogik dan Sosial terbukti penting untuk edukasi anti-hoaks dan pembentukan etika digital, diperkuat oleh Integritas Personal dan KLM sebagai keterampilan inti untuk berpikir kritis dan menyaring informasi. Implikasi penelitian merekomendasikan prioritas pelatihan guru pada etika dan literasi digital, serta menyarankan penelitian mendatang untuk studi komparatif kuantitatif guna mengukur efektivitas program.

This study aims to evaluate the effectiveness of the Christian Religious Education (CRE) program in enhancing the quality of classroom learning through a qualitative approach. The main focus of this research includes the planning, implementation, and evaluation of the CRE program, as well as its contribution to improving students' understanding of Christian values, character formation, and active participation in the learning process. Data were collected through direct classroom observation, in-depth interviews with teachers and students, and document analysis of learning tools and the curriculum used. The findings indicate that a contextually designed CRE program that aligns with students' needs can create a more reflective and participatory learning environment. Teachers with both pedagogical and spiritual competence play a crucial role in effectively communicating Christian values through teaching methods, exemplary behavior, and daily interactions with students. Furthermore, the integration of learning content with real-life situations encourages students to internalize Christian teachings in their attitudes and behaviors, both in school and in their daily lives. However, the study also identified several challenges, such as limited instructional time, a lack of value-based learning media development, and difficulties in motivating students with weak spiritual backgrounds. Therefore, strengthening teacher capacity, developing more creative teaching methods, and institutional support from schools are essential to optimize the role of CRE in fostering a holistic and transformative learning experience.

This study aims to analyze how the implementation of the Kurikulum Merdeka supports the cultivation of Christian moral values among senior high school students in Christian Religious Education (PAK) classes. Using a library research method, the study reviews various written sources including books, scholarly articles, and curriculum documents to obtain a comprehensive understanding of how Christian values are integrated into PAK learning. The findings reveal that the Kurikulum Merdeka provides wide opportunities for student-centered, contextual, and character-oriented learning through the Profil Pelajar Pancasila (P5) Project. Christian values such as love, honesty, responsibility, forgiveness, and compassion can be internalized through intracurricular, co-curricular, and experiential project-based activities. The role of teachers as moral exemplars is crucial in guiding students’ character formation. The study also identifies several challenges, including the influence of digital culture, lack of role models within families, and limited instructional time. In conclusion, the implementation of the Kurikulum Merdeka has significant potential to foster Christian character in students, yet requires collaborative support from schools, families, and churches to achieve maksimal outcomes.

This study aims to describe the religious habituation strategies implemented at PAUD Adz-Dzikra in developing religious and moral values among children aged 5–6 years, as well as to analyze the behavioral changes resulting from these practices. Using a descriptive qualitative approach, the research involved 50 children and 4 teachers. Data were collected through observation, interviews, and documentation, and were analyzed using data reduction, data display, and conclusion drawing. The findings indicate that the habituation activities—such as Iqra reading practice, short surah memorization, Dhuha prayer, and the Friday Cleaning program—significantly contributed to the development of children’s religious and moral values. Children not only recognized basic religious teachings but were also able to apply them in real actions, including reading hijaiyah letters, performing simple worship, demonstrating politeness, honesty, helpfulness, and maintaining personal and environmental cleanliness. The religious habituation strategies applied at PAUD Adz-Dzikra proved effective in internalizing religious and moral values in accordance with the indicators of the Early Childhood Development Achievement Standards (STPPA) stated in the Ministry of Education and Culture Regulation No. 137 of 2014. This study confirms that consistent habituation is a fundamental approach to developing religious character in early childhood.

This study aims to examine the contribution of educational psychology in the context of Christian education, particularly for educators, school principals, Christian Religious Education (CRE) teachers, Sunday school teachers, pastors, elders, and church servants. This theoretical study shows that educational psychology helps in understanding the characteristics of learners, optimizing teaching methods, building effective teacher-student relationships, and enhancing motivation and involvement in the learning and preaching process. The research method used is a descriptive qualitative approach, collecting data through a review of books, literature, journals, notes, and relevant reports. Educational psychology plays a significant role for all those involved in Christian education and ministry. CRE teachers and Sunday school teachers have a crucial role in instilling faith values in the younger generation by understanding the learning needs of children according to their cognitive and spiritual development stages. This enables them to deliver God's word in an engaging and meaningful way. Meanwhile, pastors, elders, and church servants require an understanding of educational psychology to carry out more wise pastoral ministry. Psychological understanding helps them provide spiritual guidance, counseling, and support for members who are struggling. Educational psychology also equips church servants to lead with empathy, listen with their hearts, and guide the congregation towards true spiritual restoration. The integration of educational psychology with Christian faith significantly impacts the improvement of learning and church ministry, producing individuals who are intellectually, emotionally, and spiritually balanced.

This study aims to examine in-depth the cultural, social, and religious values ​​embodied in the traditional Jaipong dance and their relevance to cultural development in Islamic Religious Education (PAI). The approach used was a qualitative study based on literature review with an ethnopedagogical perspective, which views local culture as a source of learning. The results indicate that Jaipong Dance not only possesses aesthetic elements as part of artistic expression, but also contains moral, social, and spiritual values ​​that reflect the character of the Sundanese people. These values ​​include discipline, creativity, cooperation, courtesy, self-confidence, and a spirit of togetherness and nationalism. All of these values ​​align with the principles of Islamic education, which emphasize noble morals, respect for culture, and the development of student character. Therefore, the integration of local arts and culture, such as Jaipong, into Islamic Religious Education (PAI) learning, can enrich educational methods, provide contextual learning, and foster students' love for Islamic values ​​that are more humanistic, inclusive, and applicable in everyday life.

This study examines in depth the concepts of maysir, gharar, and riba as three practices that are prohibited in sharia economics because they are considered to cause injustice and imbalance in economic activities. Through an analysis of the postulates of the Qur'an and Hadith, this study confirms that the prohibition of maysir is based on the element of excessive speculation that harms one of the parties, gharar is rejected because it contains ambiguity in the object and contract, while riba is prohibited because it creates an unequal addition in financial transactions. In addition, the study highlights how other religions and various modern economic systems have paid attention to the principles that are in line with the prohibition of these three concepts, especially related to business ethics, social justice, and economic risk mitigation. A cross-faith perspective shows that universal values such as honesty, transparency, and balance are essential foundations for building a sustainable economic order. By combining normative perspectives and cross-tradition comparisons, this study seeks to provide a comprehensive understanding of the dangers of maysir, gharar, and usury, as well as the implications of the implementation of their prohibition in modern economic life. The results of the study are expected to be a reference in formulating economic practices that are fair, stable, and able to be widely applied in various communities.

This study aims to describe the role of Catholic religion teachers in instilling a multicultural spirit through Catholic Religious Education at SMP Katolik 2 W.R. Soepratman Barong Tongkok. The research was motivated by the urgent need to promote multicultural awareness in Catholic schools, especially in response to persistent issues of discrimination and exclusion among students. These challenges highlight the importance of Catholic religion teachers as character builders who foster inclusive and peaceful coexistence within a diverse school community. The research employed a descriptive qualitative approach using method triangulation. Data were collected through in-depth interviews with teachers and the principal, classroom observations, document analysis, and online questionnaires to students as supplementary data. Data analysis followed the Miles and Huberman model, involving data reduction, display, and conclusion drawing. The findings reveal that Catholic religion teachers go beyond teaching doctrinal content; they also act as educators, facilitators, mentors, and promoters of multicultural values. These roles are manifested in learning strategies such as Biblical reflections, group discussions, drama projects, and anti-discrimination classroom agreements. This study emphasizes that Catholic Religious Education plays a vital role in shaping students’ awareness and attitudes toward multiculturalism. Catholic religion teachers hold a strategic position in guiding students to become inclusive, open-minded individuals who are capable of living harmoniously in a pluralistic society.  

Modern students face high academic, social, and personal pressures, but Christian Religious Education has not yet maximized the potential of religious-based resilience. This study aims to: (1) analyze how the biblical values of faith, hope, and love can strengthen the components of students' psychological resilience in the cognitive, emotional, and spiritual dimensions; and (2) identify the integration mechanism between biblical teachings and psychological strategies in Christian Religious Education learning that can increase students' resilience in facing academic and personal stress. The method used is descriptive qualitative with a literature study approach to various journals, articles, and related academic sources. The results of the study show that the biblical values of faith, hope, and love are fundamental pillars that strengthen students' psychological resilience as a whole. Faith provides a foundation of self-confidence and personal competence, hope activates optimism and sustained motivation, while love builds healthy social relationships and essential emotional support. These three values work synergistically to strengthen students' emotional regulation, problem analysis, empathy, and self-efficacy. The deep integration of biblical teachings and psychology in PAK learning through biblical narratives, secure parenting relationships, supportive communities, and reflective feedback has proven effective in holistically improving student resilience. In conclusion, PAK learning that explicitly integrates biblical values with psychological resilience strategies is a transformative instrument for shaping students into individuals who not only perform well academically but are also spiritually strong, psychologically resilient, and ready to face complex life situations in accordance with the principles of 1 Corinthians 13:13 regarding faith, hope, and love

This study aims to examine in depth how gender equality values are integrated into Buddhist Religious Education (PAB) at the junior high school level, based on the Merdeka Curriculum. Through a content analysis approach to character representation, women's roles, language, visual illustrations, access to Dhamma education, gender equality values, role models of female characters, students' critical reflections, and narrative-visual consistency, this study identifies significant gaps in gender representation. Using a qualitative approach, data were collected through content analysis of PAB textbooks for grades VII–IX and interviews with three Dharma teachers in Jakarta. The results show that the representation of female characters in the textbooks is very limited and the learning narratives tend to be normative without addressing structural aspects of gender inequality. The findings indicate the dominance of male characters, the lack of functional narratives about nuns and women, and the use of language and illustrations that tend to reinforce traditional gender stereotypes. Although there are attempts to mention gender equality in some chapters, the integration is not comprehensive and consistent across the materials. This article recommends the development of a more inclusive curriculum and teaching materials, encouraging balanced gender representation, and integrating gender equality values holistically in Buddhist religious education to form a more equitable and comprehensive understanding for students, as well as teacher training based on critical pedagogy and revision of learning content to reflect gender equality in Buddhist teachings.

Penelitian ini mengkaji rasionalitas pewahyuan Al-Qur’an melalui pendekatan skripturalis-filosofis guna menegaskan relevansi epistemologis wahyu dalam konteks keilmuan modern. Kajian ini berangkat dari pandangan bahwa wahyu bukan sekadar fenomena teologis, tetapi juga sumber pengetahuan yang dapat diuji secara rasional. Analisis dilakukan menggunakan kombinasi metode hermeneutik filosofis, analisis wacana, filologi Semitik, dan pendekatan komputasional berbasis pemrosesan bahasa alami. Pendekatan ini memungkinkan interpretasi mendalam terhadap struktur argumentatif teks dan konteks historisnya. Hasil penelitian menunjukkan bahwa pewahyuan Al-Qur’an memiliki koherensi internal yang kuat, dibuktikan melalui stabilitas filologis manuskrip, kontinuitas transmisi, serta konsistensi retorika dan struktur teologisnya. Wahyu terbukti berfungsi sebagai fondasi epistemik yang menuntun akal dan ilmu pengetahuan menuju kesatuan kebenaran. Penelitian ini juga mengungkap relevansi universal Al-Qur’an dalam etika, pluralisme, dan integrasi sains melalui paradigma tawhidic yang menolak dikotomi antara agama dan ilmu. Hasil analisis memperlihatkan bahwa rasionalitas wahyu memiliki nilai universal dan aplikatif dalam membangun sistem pengetahuan yang komprehensif, interdisipliner, dan berorientasi nilai. Studi ini memperkaya filsafat Islam kontemporer dengan menawarkan model epistemologi integratif yang dapat digunakan untuk mengembangkan wacana etika global, pendidikan spiritual, serta kebijakan ilmu berbasis nilai-nilai wahyu.

The urgency of marriage as an effort to elevate human dignity and sustain life and progeny is regulated in Law Number 16 of 2019, which amends Law Number 1 of 1974 concerning Marriage. The state requires marriage registration to guarantee the validity and legal protection of the rights of married couples and their children. One important provision in this regulation is the determination of the minimum age for marriage, which is 19 years for both men and women. However, in practice, underage marriages, including unregistered marriages, still occur. This study uses a normative-empirical research method, combining written legal analysis with field data to examine the application of laws and regulations in community practice. The results show that underage marriages can be legalized by the Religious Court based on Minister of Religious Affairs Regulation Number 20 of 2019. This regulation provides legal certainty and protection of children's rights, but has also raised controversy regarding the potential legalization of early marriage. This regulation has had a significant impact on the practice of itsbat nikah anak kecil, especially at the Bulango Ulu Religious Affairs Office (KUA), by reducing unregistered marriages. However, challenges in verifying evidence, socio-cultural pressures, and the normalization of early marriage remain major obstacles that must be overcome through education and cross-sector collaboration.

This study examines the complex issue of citizenship in interfaith marriages within Indonesia’s legal and human rights framework. The problem arises from the absence of explicit provisions in national law regarding the civil registration and citizenship consequences of marriages between individuals of different religions. This legal ambiguity often results in unequal recognition, difficulties in registering children’s citizenship, and broader implications for the right to identity. The research aims to analyze how Indonesian marriage law, administrative population law, and judicial interpretations interact with international and constitutional human rights principles. Using a normative juridical method combined with case study analysis and doctrinal review, this study identifies legal inconsistencies between national regulations and the principle of non-discrimination guaranteed under human rights law. The findings indicate that judicial practices, such as post-SEMA No. 2 of 2023 rulings, show a gradual shift toward balancing legal certainty with human rights protection, although disparities persist across jurisdictions. The study concludes that reform is required to clarify the status of interfaith marriages and to protect the citizenship rights of all parties involved, including children. It recommends that legislators harmonize marriage and citizenship laws with constitutional mandates and human rights instruments to ensure equality before the law, legal certainty, and respect for individual freedoms.