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The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

A disability-friendly church is a concrete manifestation of the Christian faith's call to live out God's love in a tangible way in the lives of its congregation. The presence of people with disabilities in society and within church communities is often viewed as a neglected group, both in terms of physical accessibility, opportunities for participation, and involvement in ministry. However, theologically,people with disabilities are also God's creations, possessing the same dignity as other members of the congregation and deserving of equal space in church life. A disability-friendly church means a church that not only provides physical facilities but also fosters an attitude of acceptance, appreciation, and empowerment for people with disabilities so they can contribute to worship, ministry, and congregational life. This study aims to determine the extent of the efforts of the Indonesian Protestant Christian Church (GKPI)in Labuhanbatu, both in the Labuhanbatu Induk and Labuhanbatu Utara regions, in realizing a disability-friendly church as part of the Church's Three Tasks: Marturia (witness), Koinonia (fellowship), and Diakonia (loving service). The Three Tasks of the Church serve as an important benchmark for assessing the church's success in presenting God's love within the congregation, particularly to vulnerable groups such as people with disabilities. The research method used was qualitative with a descriptive approach. Thisapproach was chosen because it allowed researchers to understand the experiences, perceptions, and meanings of the participants in depth and context. Data collection techniques included field observation, in-depth interviews, and documentation.Eight informants participated in the research: two people wvith disabilities, two family members of people with disabilities, three church ministers, and one synod leader.

Muslim-friendly tourism (halal tourism) has become a global trend in line with the increasing number of Muslim tourists, both domestic and international. Ir. H. Djuanda Grand Forest Park (Tahura Djuanda), located in Bandung, is a popular natural and educational tourism destination frequently visited by Muslim travelers, yet it has not obtained official certification as a halal tourism destination. This condition raises a question of how far the available Muslim-friendly services can influence Muslim tourists’ perceptions. This study aims to analyze the effect of Muslim-friendly tourism services on the perceptions of Muslim tourists visiting Tahura Djuanda. The research employed a quantitative descriptive and inferential method with a population of 258,975 domestic tourists who visited during January–June 2025. The sample size was determined using Slovin’s formula, resulting in 100 respondents, with 59 valid responses collected through an online questionnaire using a 5-point Likert scale. Data were analyzed using SPSS version 27, including validity, reliability, and normality tests, as well as Spearman’s Rho correlation test. The findings reveal a significant relationship between Muslim-friendly tourism services (accommodation, halal restaurants, worship facilities, halal-supporting amenities, and tour guides’ understanding) and Muslim tourists’ perceptions, which cover aspects of self, perception targets, and environmental situations. Therefore, the better the Muslim-friendly services provided, the more positive the tourists’ perceptions of Tahura Djuanda. These findings highlight the importance of implementing Muslim-friendly tourism as a strategy to improve visitor satisfaction and strengthen the competitiveness of tourism destinations.

Before entering marriage, a person will generally choose a partner who meets their criteria. Choosing a partner is not something to be done carelessly, as this decision has a significant impact on the journey of the household and the harmony of the relationship in the future. Factors influencing partner selection can be very diverse, ranging from personal values, social environment, to the influence of developments in the times and mass media. One popular cultural phenomenon that also influences is K-Pop. For some people, a deep interest in K-Pop idols or artists can form certain standards or criteria in choosing a life partner. This study aims to determine the influence of idol worship on partner selection preferences among early adult female K-Popers in West Sumatra. The study subjects were 120 people selected using a snowball sampling technique. The study used a quantitative method, with instruments in the form of an idol worship scale and a partner selection preference scale compiled by researchers based on the dimensions of idol worship by Cheung and Yue (2018) and aspects of partner selection preferences by Townsend and Roberts (1993). The results of a simple linear regression analysis indicate that, in general, idol worship has no significant effect on partner choice preferences (sig = 0.405 > 0.05). However, when examined by dimension, attachment (sig = 0.002 < 0.05) and idealization (sig = 0.001 < 0.05) significantly influence partner choice preferences. This finding indicates that emotional aspects and idealization of idols can shape the criteria or ideal image of a desired partner, although idol worship does not have a direct effect overall.

The thesis entitled, "Analysis of the Impact of Worship Based on John 4:23 on the Spiritual Growth of the GBI Patuha Bandung Congregation."John 4:23 can provide the teachings of the Lord Jesus about worship and the extent of its impact on the spiritual growth of the congregation. The research aims to explore how worship in the context of church services affects spiritual growth, including heart transformation, spiritual renewal, and character development in Christ. This study uses a qualitative descriptive approach to analyze the impact of worship based on John 4:23 on the spiritual growth of the congregation at Gereja Bethel Indonesia (GBI) Patuha, Bandung. Data were collected through interviews with leaders, activists, and church workers, as well as direct observations in the field. The results show that worship, as described in John 4:24, is a vital aspect of the spiritual life of the GBI Patuha congregation. The church has undergone significant transformation by shifting its focus from teaching to worship, with the aim of deepening a personal relationship with God. Worship is not only an emotional activity but also a means to strengthen faith, renew the spirit, and shape Christ-like character in the lives of the congregation. Worship grounded in the Word of God and the guidance of the Holy Spirit positively impacts the church community, encouraging active service and devotion to God and others. The congregation experiences heart transformation and spiritual renewal, which strengthens their relationship with God. Furthermore, worship focused on God encourages the congregation to live in humility, love, and obedience, as well as increasing their enthusiasm for serving. Innovations such as providing digital worship platforms also extend the church’s reach and enhance congregational involvement. This study also recommends the development of more structured worship training to deepen theological understanding and correct worship practices according to biblical principles.

This paper is motivated by the condition of the Nurul Firdaus Mosque, which has long been neglected and has minimal religious activities other than Maghrib and Isha prayers. This phenomenon reflects the decline in the mosque's role as a center of worship and social and religious activities in the community. Mosques, which should be places for fostering the community, are instead only used to a limited extent, often even locked outside of Maghrib and Isha prayer times. This study aims to explore in depth the factors causing low congregation participation and find solutions in the form of innovative collaboration between mosque administrators and the younger generation, especially Generation Z, in managing the mosque in a modern and inclusive manner. The method used is a descriptive qualitative approach with data collection techniques through in-depth interviews and documentation. Informants in this study consisted of religious leaders, community leaders, mosque administrators, mosque youth, and the general public living around the research location. The research focuses on examining social dynamics, communication patterns, and forms of participation between groups involved in mosque management. Anthony Giddens' structuration theory is used as an analytical tool to understand the relationship between structures (rules, norms, and practices of mosque management) and agents (mosque administrators and youth) in shaping social change towards more open, adaptive, and responsive mosque management to the needs of the times. The results of the study indicate that the alienation of the congregation towards the mosque is influenced by the lack of innovation in religious activities, the absence of an accommodating approach to the younger generation, and weak communication and coordination within the mosque management body itself.

This study investigates the ritual of worshipping the God of Fortune, particularly Kongco Han Tan Kong, as practiced by the Chinese-Indonesian community in Sentul, Bogor, where Bio Dewa Rejeki serves as the central site of ritual performance. Viewed through an anthropolinguistic lens, the research explores the interplay between language and cultural practices within the ritual, employing an ethnographic approach to examine the meanings, symbols, and values embedded in it, as well as their role in shaping communal identity. Beyond its religious dimension, the ritual reflects complex social and cultural dynamics, functioning as a mechanism for reinforcing solidarity and fostering identity amidst rapid social change. Statistical data indicate a significant rise in visitors to Bio Dewa Rejeki during the Lunar New Year celebration, averaging 5,000 daily visitors, thereby highlighting its strong appeal and integrative role within the local community while also attracting interest from non-Chinese participants seeking spiritual experience. Data collection is conducted through participant observation and in-depth interviews with organizers and participants over several months, providing a comprehensive understanding of the ritual’s implementation, symbolic meanings, and perceived significance in daily life. The findings are expected to contribute to a broader understanding of the interrelationship between language, culture, and religious practice within the Chinese-Indonesian community, underscoring the central role of language and communication in shaping spiritual experience and communal identity.

This study aims to describe the implementation of Islamic character education at MTsN 1 Bandar Lampung and analyze its role in overcoming students' moral decadence. It uses a qualitative descriptive approach with data collected through in-depth interviews with five respondents. The focus of the interviews was on five key aspects: the implementation of character education, the core values instilled, the effectiveness of the program, challenges faced, and suggestions for improvement. The study finds that Islamic character education at MTsN 1 Bandar Lampung is integrated through the habituation of worship, the application of Islamic values-based discipline, teacher examples, the integration of character education materials into the curriculum, and the support of counseling services. The five key character values emphasized are honesty, discipline, responsibility, social care, and politeness. The program is considered quite effective in reducing disciplinary violations and enhancing students' moral awareness. However, the program faces challenges, such as the influence of social media, peer pressure, limited learning time, and insufficient teacher training. These challenges hinder the full potential of the program, but despite these barriers, it has still managed to positively impact the students' moral development. The study concludes that Islamic character education can significantly contribute to addressing moral decadence among students, though continuous efforts to address challenges are necessary to further improve its impact.

The phenomenon of the fake smile has become increasingly visible in the digital era, especially through social media platforms. Such expressions are often used to mask genuine emotions such as sadness, psychological pressure, or fatigue. This study examines how the Prophetic traditions (ḥadīth) address this phenomenon in relation to sincerity, ethical conduct, and emotional balance. Three research questions are posed: (1) whether ḥadīth encourage sincerity in smiling as an act of worship, (2) how fake smiles are situated within Islamic ethical perspectives, and (3) to what extent ḥadīth provide guidance for this issue in contemporary contexts. The study applies a qualitative method, employing library research and thematic analysis of ḥadīth (mawḍūʿī). Primary data are drawn from authoritative ḥadīth collections, while secondary sources include tafsīr, classical and modern commentaries, as well as psychological literature. The findings reveal that smiling is framed as a charitable act requiring sincerity. A fake smile intended to preserve harmony may still be valued positively, but one used for manipulation or to conceal hostility conflicts with the principle of truthfulness (ṣidq) and approaches hypocrisy (nifāq). The Prophet’s balanced expressions affirm the need for sincerity in social interaction.

This study aims to examine and analyze the Islamic educational values ​​contained in the local tradition of Ada' Tuho Ulumanda and its implementation at the Darul Ulum Islamic Boarding School, Popenga Village, Ulumanda District, Majene Regency. The Ada' Tuho tradition is one of the cultural heritages of the Ulumanda community that is full of moral, social, and spiritual values ​​that are closely related to the principles of Islamic education, especially the values ​​of faith, morals, and society. In the context of Muslim society, local traditions are not only seen as cultural symbols, but also function as a medium for transmitting religious values ​​that strengthen Islamic identity while maintaining social harmony. The research method used is a descriptive qualitative approach with data collection techniques through observation, in-depth interviews, and documentation. The data obtained are analyzed thematically to reveal the Islamic educational values ​​contained in the practice of Ada' Tuho and its form of implementation in the Islamic boarding school environment. The results of the study indicate that the Ada' Tuho tradition contains a number of important values, including: the value of monotheism that emphasizes faith and respect for God's power, moral values ​​that include honesty, responsibility, discipline, and respect for parents and others, and social values ​​in the form of solidarity, mutual cooperation, deliberation, and justice in community life. The implementation of these values ​​at the Darul Ulum Islamic Boarding School is carried out through a formal learning process, habituation of worship, exemplary behavior of the ustaz, and strengthening the character of students based on the integration of Islamic values ​​and local wisdom. Thus, the Islamic boarding school plays a role as an agent of preserving religious culture that is able to harmonize Islamic teachings with local traditions constructively, making it relevant to strengthening contextual Islamic education in the modern era.

This article aims to examine in depth the implementation of moral values in Islamic educational institutions as a strategic step in shaping students who are not only intellectually intelligent, but also excel morally and spiritually. This research uses a qualitative approach with a library study type, through analysis of Islamic literature, articles on moral education, and relevant research results that discuss moral values. The results of the study indicate that the implementation of moral values in Islamic education includes three main aspects. First, morals towards Allah, including instilling piety, sincerity, and obedience through worship, spiritual habits, and strengthening religious ethics. Second, morals towards fellow human beings, which are realized by fostering honesty, justice, tolerance, empathy, and social responsibility through daily interactions, cooperation, and social activities. Third, morals towards nature, which includes instilling an attitude of love for the environment, preserving God's creation, and building ecological awareness as part of a Muslim's moral responsibility. Strategies for implementing moral values include integrating values into all subjects, providing role models by teachers and other educational staff, fostering positive behavior within the school environment, and continuously evaluating student attitudes and behavior. This strategy is designed to instill moral values not only at the cognitive level but also as concrete habits in daily life. This article's contribution lies in developing a conceptual and practical framework for building an Islamic education system oriented toward holistic character formation. With this approach, moral values are expected to be thoroughly internalized in students' personal, social, and environmental lives.  

In today's digital era, technological development is occurring rapidly and having a significant impact on various aspects of human life, including Islamic da'wah. The transformation of the spread of Islamic teachings in the digital age has become inevitable along with the rapid advancement of information technology, particularly with the advent of Artificial Intelligence (AI). This study aims to explore how AI is utilized in spreading Islamic values and analyze the accompanying ethical and theological challenges. This research uses a qualitative approach with a literature study method, which includes a review of scientific journals, articles, and contemporary Islamic documents. The results show that AI has been applied in various forms of digital da'wah. For example, Islamic chatbots that can automatically answer religious questions, prayer and other worship reminder applications, and Quran learning platforms equipped with voice recognition and tajweed recitation technology. Although innovative and promising, the use of AI in da'wah poses challenges, particularly the threat to authority over scientific knowledge, the validity of religious content, and the risk of dehumanization in the process of conveying Islamic teachings. Therefore, an adaptive yet ethical approach to Islamic preaching is needed, involving collaboration between religious scholars, academics, and technology experts. This approach must take into account the values of Islamic law, morality in digital communication, and sensitivity to the cultural context of Muslims. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Going forward, a sustainable Islamic digital ecosystem needs to be built so that technology becomes not only a tool, but also a means of increasing faith and piety.

This study aims to examine in depth the role of Islamic Religious Education (PAI) in shaping the character and ethics of students at Madrasah Aliyah Al-Hikmah, Ciruas, Serang, Banten. Amidst the challenges of globalization and modernization that bring changes in values and behavior, PAI plays a strategic role in instilling moral, spiritual, and social values in students. Religious education not only teaches religious knowledge but also shapes attitudes, behaviors, and mindsets in accordance with Islamic teachings, enabling students to cope with diverse environmental influences. This study uses a qualitative descriptive approach with data collection techniques through observation, in-depth interviews, and documentation studies. Research informants consisted of PAI teachers, students, the principal, and homeroom teachers, thus obtaining a comprehensive picture of the implementation of PAI at the madrasah. The results show that PAI makes a significant contribution to the formation of student character, particularly in aspects of religiosity, discipline, responsibility, honesty, tolerance, and courtesy. Learning strategies used include habituating worship, teacher role models, enforcing school rules, and integrating Islamic values into all subjects. Additionally, extracurricular activities such as religious study groups, Islamic holiday commemorations, and Quran memorization programs are also effective tools for strengthening students' character. However, this study also identified several challenges, including low parental involvement in children's character development, negative environmental influences, and limited variety of learning methods. Therefore, synergy between madrasahs, families, and the community is needed to create an educational ecosystem that supports comprehensive and sustainable character development. Through this collaboration, Islamic Religious Education (PAI) is expected to provide a strong foundation for creating a generation with noble character and competitiveness in the modern era.

Moral education is the main pillar in shaping the character of children who have integrity, empathy, and have high moral awareness, especially in terms of filial devotion to parents. In the midst of the advancement of the times and the rapid development of technology, children face great challenges in maintaining noble moral values. The unstoppable flow of digital information often presents content that is contrary to family and religious values. Therefore, moral education is present as a systematic effort to instill good values in a sustainable and contextual manner with the development of the times. This study uses a library research approach to explore the role of moral education in shaping the character of children who are devoted to their parents. Data sources are collected from scientific journals, textbooks, and current academic articles relevant to the theme. The results of the study show that the formation of filial character is greatly influenced by the example of parents and teachers, habituation of positive behaviors such as good manners, worship together, and affectionate communication. In addition, the integration of moral values in the school environment, explicit curriculum policy support for character education, and the wise use of digital media are important factors in supporting the success of moral education. Furthermore, strengthening the school culture and the active involvement of the community in internalizing moral values also strengthen the moral education process. This study concludes that moral education cannot run in isolation, but must be the result of synergy between family, school, and community. Thus, children not only grow up as intellectually intelligent individuals, but also have emotional and spiritual intelligence that reflects an attitude of respect and love for parents. Strong moral education from an early age is a long-term investment for the formation of a generation with noble character.

This study aims to understand how Islamic values are represented in the television program Cahaya Tauhid, broadcast on MNCTV. This program, a religious program, aims to convey moral messages and Islamic teachings through stories related to everyday life. A qualitative approach with a constructivist paradigm was used to explore the representation of Islamic values in this program as a result of social construction influenced by media ideology, the interests involved, and audience responses. Data collected came from non-participant observation of 27 episodes of Cahaya Tauhid broadcast on the MNCTV YouTube Channel. The results show that this program contains Islamic messages that cover five main dimensions: aqidah (faith), worship, morals, social and muamalah (social behavior), and Ramadan spirituality. The most dominant Islamic values in this program are tauhid (monotheism), worship, morals, social and humanitarian, and tazkiyatun nafs (purification of the soul). The values of worship and tauhid, in particular, appear consistently in almost every episode and are the main focus of this program. These messages are delivered in a simple yet meaningful manner, making them easily understood by the audience. This program successfully represents Islamic teachings in the context of everyday life and shapes the audience's perspective on Islam. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values. Furthermore, this study also found that Cahaya Tauhid uses a narrative approach that combines Islamic values with real-life stories, making it more relevant and engaging for the audience. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values.

Involvement across generations in church worship remains a significant challenge in building a solid and inclusive congregation community. At GKSI Sui Deras Estate, worship tends to be divided according to age groups, which limits spiritual interaction between generations. This creates a gap between younger and older congregation members, ultimately affecting the harmony and cohesion of the community. This community service program aims to optimize intergenerational worship as an effort to strengthen social and spiritual cohesion among the congregation by fostering mutual respect and enhancing relationships between generations. The activities began with an initial observation to identify the issues and needs of the congregation concerning worship. Based on the observation findings, a worship design was created involving representatives from various age groups, ensuring that each generation could feel included in the worship experience. This design process also took into account aspects that could bridge generational differences, such as the selection of hymns, liturgical readings, and approaches that were appropriate for different age groups. In addition, intergenerational liturgy training was conducted to ensure that worship could proceed harmoniously, with active participation from all age groups, from children to the elderly. Intergenerational worship was conducted periodically, providing opportunities for the entire congregation to interact and experience unity in worship. The results of these activities showed a significant increase in participation from congregation members of various ages. A sense of mutual respect between generations grew, something that had previously been lacking. This intergenerational worship also contributed to the strengthening of the community's identity as one body in Christ, where every member, regardless of age, felt valued and involved. Overall, intergenerational worship has proven to be a relevant and practical approach to strengthening the congregation community in a sustainable way, creating a more inclusive and loving atmosphere among fellow congregation members.

Faith and piety education from an early age is the main foundation in forming a child's personality that is noble and spiritually strong. Schools as formal educational institutions have an important role in introducing these values through the da'wah bil hikmah approach. This study aims to examine how the da'wah bil hikmah method in the Qur'an can be implemented in the school environment to instill the values of faith and piety in children. With a da'wah approach that is gentle, wise, and in accordance with the child's psychological development, the process of introducing Islamic values becomes more touching and meaningful. The results of the study showed that da'wah bil hikmah applied through Qur'anic stories, teacher role models, and the habit of worship can shape the character of children who are religious, empathetic, and responsible. These findings strengthen that schools are a strategic medium in the process of internalizing the values of faith and piety through an approach full of wisdom.

One type of student service needed by IAKN Tarutung is the Community Service and Practice (KPPM), which takes place in the sixth semester and lasts for three months. Through various community experiences and social activities that involve cooperation between students, the community, and the government, this program aims to meet basic needs and improve the welfare and tranquility of the community in Pohan Tonga Village, Siborongborong District. The two main phases of the research methodology are observation at the village head's office and the implementation of health program activities for the elderly every Wednesday. This activity lasts for 120 minutes and is scheduled once a month in the third week. Activities may include worship, counseling, community service, and physical activities. The community is becoming closer and supporting one another through events facilitated by KPPM such as village clean-ups, community service, and other social gatherings. This creates a peaceful village atmosphere and enhances relationships among residents. Village development projects are planned, implemented, and evaluated with community participation encouraged by KPPM. The community actively participates rather than just watching, fostering a sense of pride in the developmental outcomes. The conclusion of this activity is that KPPM investigates and utilizes the existing potential of Pohan Tonga village, including its human and natural resources. This potential can be a key asset for village development with proper management.

In early childhood education, teachers serve not only as educators but also as role models in shaping character and spirituality. At Islamic institutions such as TK Islam Terpadu Bumi Bahari, the integration of Islamic values into teacher professionalism is essential to investigate. This article aims to analyze how Islamic values are incorporated into teachers’ attitudes and professional competencies, and how this contributes to educational quality. Using a descriptive qualitative method through observation and documentation, it was found that practices such as routine worship, moral-based learning, and the instillation of Islamic values in daily routines significantly enhance teacher professionalism. Observations revealed that teachers not only deliver academic content but also guide students spiritually through activities such as Quran recitation, dhuha prayer, and storytelling about Islamic teachings. This indicates that teacher professionalism is inseparable from the Islamic educational mission. These findings highlight the necessity of teacher competency development that aligns holistically with Islamic values.

This study aims to explore the implementation of the concept of tawakal and sabar in former drug addicts in dealing with social stigma. The method used is qualitative with a phenomenological approach, involving three main subjects who have undergone rehabilitation and reintegration for one year and three supporting subjects. Data were collected through interviews and non-participatory observations, then analyzed by data reduction, presentation, and drawing conclusions through source triangulation. The results of the study showed that the subjects implemented sabar and tawakal in real terms. The aspect of sabar is seen in the steadfastness of worship, self-control, acceptance of destiny, positive thinking, and holding back complaints. While the tawakal aspect includes belief in Allah's provisions, maximum effort, dependence on Him, and pleasure in the results.