Publication Search

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

Introducing a sense of tolerance from an early age, especially in preschool, is crucial for building a harmonious society. This article discusses the importance of instilling the values ​​of tolerance and mutual respect among children, particularly in the context of religious diversity. The study, conducted at Telkom Kindergarten in Gorontalo, involved seven students aged 5-6 years. The data collection technique used a Guttman scale questionnaire with intervals (Yes-No). The results showed that 85% of children had demonstrated tolerant attitudes, which include accepting differences, respecting others, and appreciating the religion or beliefs of others. However, there were still 15% of children who were not fully tolerant. Therefore, it is recommended to further develop social tolerance skills in early childhood through various structured and systematic approaches, such as modeling, habituation, storytelling, outdoor activities, singing, and providing appropriate rewards and consequences. It is important to build strong synergy between parents and teachers in formal educational institutions to guide children in developing a tolerant character. In addition, efforts need to be made to increase students' awareness of good behavior, and parents' use of democratic education also plays a crucial role in developing tolerance skills in early childhood.

Criminal law formulation policy is the initial stage in criminal law politics that establishes legal norms formulated in legislation, including religious offenses. In the National Criminal Code enacted through Law No. 1 Year 2023, this policy is reflected in Article 300 - Article 305 of the National Criminal Code which regulates criminal offenses against religion, belief, and worship. In this case, it is important to analyze how the formulation policy on religious criminal offenses in the National Criminal Code and what are the juridical implications of the formulation policy on religious criminal offenses in the National Criminal Code. The research method used is normative juridical and supported by empirical juridical method. The data used are primary data, secondary data, and tertiary data. The data obtained is then analyzed qualitatively. Based on the results of the research, it is known that in the National Criminal Code passed through Law No. 1 of 2023, In Article 300 to Article 305 of the National Criminal Code, the state attempts to reorganize religious offenses by clarifying the elements of the act and the intention of the perpetrator, thus preventing multiple interpretations and abuse of the law. This formulation also expands the reach of legal protection not only to official religions, but also to public order and diversity of beliefs in society. However, in substance, the juridical implications of the policy formulation of religious criminal articles in the National Criminal Code include higher legal certainty, protection of citizens' constitutional rights, and changes in the orientation of punishment from repressive to more educative and preventive.

The concept of market orientation is an important cornerstone in modern marketing strategies, where companies not only focus on a deep understanding of customer needs, but also actively monitor competitors and maintain internal coordination between departments. Jaworski and Kohli (1993) emphasized that market orientation is one of the key factors that can affect a company's performance. Through the use of market information, companies can adjust their business strategies to meet current customer needs while anticipating future needs. A strong market orientation is believed to be able to make a significant contribution to increasing the company's competitiveness in the long term. However, if market orientation is based solely on materialistic goals and worldly gains, then the value of sustainability and societal well-being is often overlooked. From an Islamic perspective, market orientation needs to be based on sharia values, especially the principle of maslahah. This concept emphasizes that every business activity must bring benefits, avoid harm, and be in harmony with maqasid al-shariah, which is to protect religion, soul, intellect, descent, and property. Thus, market orientation is not only directed at the fulfillment of customer satisfaction and competitive advantage, but also at the achievement of blessings and social welfare. The integration of maslahah values in market orientation gives birth to the concept of Maslahah Market Responsiveness, which is the ability of companies to respond quickly and appropriately to market dynamics while still being based on ethics and social responsibility. This is an advantage in itself because it not only improves marketing performance, but also strengthens the company's image as a trustworthy and ethical entity. By combining conventional market orientation and sharia values, companies can build a sustainable competitive advantage, increase customer satisfaction, and make a positive contribution to society at large.

Happiness is the ultimate goal of every human aspiration. To achieve it to the fullest, humans strive to utilize all their potential. However, in practice, conflicts often arise between personal interests and the interests of others. The desire to realize all dreams becomes problematic when carried out without regard for moral values, especially in a household life built through the sacred bond of marriage. Many married couples fail to create domestic happiness due to uncontrolled ambition. This ambition, when not balanced with ethics and morals, has the potential to cause domestic conflict that results in the neglect of children's education in the family. A current widespread phenomenon shows that married couples spend more time outside the home for work reasons. This opens up opportunities for promiscuity in public spaces and reduces attention to family. If this phenomenon continues, serious problems in the family will become increasingly apparent. The rights and obligations of husband and wife are neglected, affection for children is diminished, and ultimately children feel more comfortable seeking environments outside the home. This condition becomes the entry point for negative speculation from society about married couples who are considered negligent in their household obligations. This research is expected to provide a significant contribution to understanding how families should function optimally. By placing religion as a foundation and making ethics and morals the foundation of social interactions, families can return to their true nature as the birthplace of quality generations with character, ethics, and spiritual values.  

As the first principle of Pancasila, Belief in the One and Only God holds a fundamental position in shaping the moral and spiritual direction of the Indonesian nation. Divinity serves not only as an ideological foundation but also as an ethical guideline guiding individual behavior and national life. In the current global context, where secularism is rapidly advancing and encouraging a separation between religion and the public sphere, the relevance of divinity is even stronger. Uncontrolled secularism has the potential to weaken the moral foundations of society, erode social solidarity, and trigger a value crisis that threatens national integrity. Divinity serves as a counterbalance to global trends often dominated by materialistic and individualistic views. In this situation, strengthening divinity principles is a strategic necessity, both in the formulation of public policy, the national education system, and in the practice of social life. Public policies based on divinity can ensure that development does not merely pursue economic growth, but also pays attention to social justice, shared prosperity, and the preservation of human values. In education, internalizing religious values encourages the development of students' character with integrity, respect for diversity, and high moral awareness. Meanwhile, in the social realm, the application of these values strengthens tolerance, maintains harmony between religious communities, and affirms unity in diversity. This article emphasizes that religious values are not merely normative ideological symbols, but rather pillars of national integration capable of addressing the challenges of the times. By reviving the spirit of Belief in the One and Only God in every aspect of life, Indonesia can confront the influence of global secularism without losing its spiritual identity, while simultaneously building a just, civilized, and sustainable society. In addition, the application of religious values in Pancasila also has strategic relevance in Indonesia's cultural diplomacy and foreign policy.

This study examines the phenomenon of the religious jargon “Go Berkah No Riba” (Go Blessed, No Interest) as a digital marketing communication strategy employed by entrepreneurs on social media, particularly Facebook. Using a descriptive qualitative approach and visual discourse analysis, this research seeks to understand how the jargon is interpreted, constructed, and widely disseminated in the context of product marketing and business opportunities. The findings indicate that “Go Berkah No Riba” functions not only as a marker of religious identity but also as a rhetorical device that combines spiritual values with aspirations for material success. Visual analysis of promotional materials, such as flyers and Facebook posts, reveals the use of hyperbolic language, symbolic imagery—such as the Kaaba and piles of money—and religious narratives designed to build credibility and persuade potential consumers. The integration of religious elements with economic appeal creates a sharia-compliant business image that simultaneously promises profitability. However, the study also uncovers ambiguity in the use of this jargon. On the one hand, it can strengthen the image of a business operating ethically according to Islamic principles. On the other hand, it risks being exploited merely as a marketing gimmick without a strong foundation in ethical business practices. This creates the potential for a gap between the religious message communicated and the actual business conduct. The findings underscore the importance of critical literacy in understanding religious communication strategies within the digital business sphere. Consistency between religious messaging and real-world business practices is crucial for maintaining consumer trust and avoiding the excessive commodification of religious values. Therefore, this study contributes to a deeper understanding of the dynamics of religion-based marketing communication in the era of digital transformation.

Indonesia is a unitary state, has a lot of diversity that combines various nationalities, dialects, religions, and communities. Therefore, as a diverse nation, moderation in religion is needed so that there is no degenerate behavior that can divide a country. Internalization of religious values in a multicultural society is an effort to integrate religious values with cultural and religious diversity in society. The main purpose of this internalization is to increase tolerance, respect diversity, and form an inclusive religious culture. This study aims to discuss the internalization of religious moderation values in a multicultural society. This study uses a qualitative approach and data processing using descriptive-analytical methods. Data processing is used as a benchmark to find out how the internalization of religious moderation values in a multicultural society, then takes several sources from the Bantengan village community to be used as research objects, in order to answer the main research questions, including: 1) How is the process of conveying understanding the values of religious moderation in a multicultural society in Bantengan Village. 2) How is the negotiation process with the community regarding the values of religious moderation in a multicultural society in Bantengan Village. 3) -How is the implementation of the values of religious moderation in a multicultural society in Bantengan Village? From the results and discussion of this study, it shows that there are several ways that the Bantengan village community does to internalize the values of religious moderation in a multicultural society. This study concludes that internalization of the values of religious moderation in a multicultural society in Bantengan Village can be done in various ways. An important effort to internalize the values of religious moderation in a multicultural society is to make the Bantengan village community a harmonious society by strengthening tolerance between religious communities, and having a spirit of justice between communities.

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.

Religiousness in the context of religious life in Indonesia is not only seen in the diversity between religions, but also within the same religion with differences in religious beliefs and practices. Each individual or group has its own way of expressing their beliefs, which are often influenced by local cultural backgrounds and traditions. Indonesia, as a country rich in culture, has a legacy of traditions that are still embedded in people's lives, including in religious practices. In Sari Rejo Village, the funeral procession is one concrete manifestation of the fusion of religious values ​​and hereditary traditions. However, within the community there are groups who adhere to pure Islamic law, without mixing religious teachings with ancestral traditions. This difference in perspective triggers social conflict between adherents of religious law and adherents of tradition. This conflict does not stop at differences in practice, but develops into a form of social discrimination against adherents of religious law. This condition gives rise to social inequality that can disrupt the harmony of community life. This study aims to answer several main questions: (1) what is the form and meaning of funeral traditions in Sari Rejo Village? (2) why social inequality arises in these funeral ceremonies? (3) how are traditional adherents treated differently compared to adherents of religious law? (The text appears to be incomplete and should be omitted.) The research method used is qualitative, relying on primary and secondary data, and direct field observations. The results indicate that the majority of Sari Rejo residents, as adherents of tradition, tend to discriminate against adherents of religious law. This is evident in the differences in treatment, attitudes, and social acceptance of those who choose to practice their religion according to its guidance without incorporating traditional elements. These findings confirm that differences in religious practice, even within the same religion, can become a source of social inequality if not managed wisely.

Religiousness in the context of religious life in Indonesia is not only seen in the diversity between religions, but also within the same religion with differences in religious beliefs and practices. Each individual or group has its own way of expressing their beliefs, which are often influenced by local cultural backgrounds and traditions. Indonesia, as a country rich in culture, has a legacy of traditions that are still embedded in people's lives, including in religious practices. In Sari Rejo Village, the funeral procession is one concrete manifestation of the fusion of religious values ​​and hereditary traditions. However, within the community there are groups who adhere to pure Islamic law, without mixing religious teachings with ancestral traditions. This difference in perspective triggers social conflict between adherents of religious law and adherents of tradition. This conflict does not stop at differences in practice, but develops into a form of social discrimination against adherents of religious law. This condition gives rise to social inequality that can disrupt the harmony of community life. This study aims to answer several main questions: (1) what is the form and meaning of funeral traditions in Sari Rejo Village? (2) why social inequality arises in these funeral ceremonies? (3) how are traditional adherents treated differently compared to those who adhere to religious law? (The text appears to be incomplete and should be omitted.) The research method used is a qualitative method, relying on primary data, secondary data, and direct field observations. The results show that the majority of Sari Rejo residents, as adherents of tradition, tend to discriminate against those who adhere to religious law. This is evident in the differences in treatment, attitudes, and social acceptance of those who choose to practice their religion according to its guidance without incorporating traditional elements. These findings emphasize that differences in religious practices, even within the same religion, can become a source of social inequality if not managed wisely.

Adolescence is often regarded as a vulnerable and critical period, marked by the transition from childhood to adulthood. In today’s context, this phase is frequently described as a time of crisis due to the lack of proper guidance during personality formation. Teenagers require support and direction, particularly from their parents, to help navigate this stage. The family plays a crucial role in shaping behavior and is considered the primary institution responsible for preventing and addressing juvenile delinquency. A harmonious family life often reflects in the child’s behavior and interaction with the environment. When parents are actively involved in guiding and mentoring their children, adolescents are more likely to become positive role models. Deviant behavior among teenagers has become a pressing issue, especially considering that the youth are regarded as future assets for the nation, state, and religion. This study aims to: (1) Identify the factors that cause deviant behavior among teenagers in Kendayakan Village, Serang District; and (2) Explore the efforts made by parents to address such behavior. A qualitative research method with a case study approach was employed. Data were collected using three techniques: observation, interviews, and documentation. The analysis was carried out using qualitative descriptive methods. The findings reveal that deviant behavior among teenagers in Kendayakan Village is influenced by two main factors: (a) environmental factors, such as peer influence and lack of positive role models, and (b) individual factors, including emotional instability and lack of self-control. Meanwhile, the efforts made by parents include providing supervision, instilling discipline, offering advice and religious education, and collaborating with schools and community leaders. These efforts highlight the critical role of parental intervention in preventing and addressing adolescent deviance.

Globalization has had a significant impact on various aspects of life, including the realm of religion, particularly in the field of hadith interpretation. For centuries, hadith interpretation was based on historical context, established scientific methods, and the authority of scholars as the primary reference. However, the rapid and geographically boundless connection of Muslims worldwide has brought new and complex challenges. These changes have not only affected the way scholars and historians understand classical texts but have also expanded the space for discussion into the public sphere through digital technology. This research aims to examine in depth how globalization influences the process of hadith interpretation in the contemporary era. The focus of the study includes changes in methodological approaches to interpretation, shifts in understanding of classical texts, and the influence of cross-cultural interactions and the development of digital media on shaping more pluralistic religious perspectives. The rapid flow of information enables the exchange of views across countries, schools of thought, and cultures, creating opportunities for enriching insight, but also potentially giving rise to interpretations that deviate from traditional principles. The results of this research are expected to provide a more comprehensive understanding of the positive and negative impacts of globalization on hadith interpretation. On the positive side, globalization can facilitate access to literature, encourage interfaith dialogue, and revitalize the Islamic intellectual tradition on a global scale. However, on the negative side, globalization also risks the desires of scholarly authorities, giving rise to instant interpretations without a strong methodology, and increasing the potential for conflicting understandings. These findings are expected to be relevant for understanding contemporary social, cultural, and political dynamics, as well as contributing to efforts to construct contextual interpretations of hadith while remaining anchored in solid scientific principles.

Mathematics is a universal science that underlies the development of modern science and technology, and has an important role in the development of human thinking. Mathematics is a subject that is based on logical, rational, critical, and systematic thinking patterns. Religion and rationality are two perspectives that have a strong influence. Humans view religious values ​​and rational values ​​as different entities, causing a dichotomy paradigm, especially in the realm of education. In the perspective of the epistemology of science in Islam, Islam and science are complementary and interdependent entities. The mathematical approach used here does not mean that Islamic values ​​are low, but only to increase the belief of Muslims that all knowledge is valuable and can lead to true goodness and increase faith and closeness to Allah SWT.To examine how Islamic values ​​are applied in mathematics learning, To identify and develop effective strategies or methods in integrating Islamic values ​​in mathematics learning materials, To measure the extent of the application of Islamic values ​​in mathematics learning.This study uses a qualitative approach, while the type of research used by the researcher is descriptive research.Mathematics as a logical and systematic science, has a meeting point with Islamic teachings that emphasize truth, justice, and balance. For example, the concept of monotheism can be associated with the order of the universe expressed through mathematical formulas, fostering a sense of gratitude and obedience. The implementation of Islamic values ​​that are rahmatan lil 'alamin (blessing for all nature) in mathematics learning, especially to form honest and fair characters in students.

The purpose of this study was to determine the care skills of nurses. In carrying out their profession, care is required to improve skills which is a process that leads to professionalism. The process begins with the perception of nurses in seeing conditions and solving problems, one of which is carrying out the application of nursing care to clients. The application of nursing care provided by nurses cannot be separated from spiritual aspects which are an integral part of the nurse's interaction with clients. Nurses together with special spiritual officers in the hospital try to help meet the spiritual needs of clients as part of the client's overall needs, among others by facilitating the fulfillment of these client needs, even though nurses and clients do not have the same beliefs and religions. In the application of spiritual nursing care is influenced by several factors, namely intellectual skills where the nurse's intellect will be very influential in the application of care. With data collection methods, namely observation, documentation and questionnaires. The population and sample are Samples In this study, the sampling technique used was purposive sampling, namely the sample taken was 50 nurses who served in four rooms of the Inpatient Hospital Labuang Baji Makassar.

The Umayyad Dynasty (661–750 AD) was the first Islamic dynasty to implement a hereditary monarchy and played a significant role in the massive expansion of Islamic rule. After the end of the Caliphate, power passed to Muawiyah ibn Abu Sufyan, who founded the dynasty and moved the center of government to Damascus. This study aims to examine the political, social, economic, and religious dynamics during the Umayyad Dynasty through qualitative methods and a literature review approach. The results of the study indicate that the success of the Umayyad expansion to Spain in the west and India in the east was driven by solid military strength, intelligent diplomatic strategies, and an established government administration system. In the economic aspect, the Umayyad Dynasty developed a taxation and currency system that supported the country's financial stability. Infrastructure such as roads, postal services, and communication systems were also improved to support connectivity between regions. In the social and cultural fields, interactions between various ethnicities and religions encouraged the development of science, art, literature, and architecture, including the emergence of a distinctive Islamic architectural style. However, the unequal social system between Arabs and non-Arabs (mawali), as well as discrimination within the government, fueled public dissatisfaction. Furthermore, sectarian conflict between Sunnis and Shiites exacerbated the domestic political situation. Inequities in the distribution of power, nepotism, and authoritarianism were the main causes of the weakening of support for the Umayyad government. Ultimately, this dynasty collapsed after being overthrown by the Abbasid Dynasty in 750 CE. This study emphasizes that the success of a government is greatly influenced by just leadership, an inclusive government system, and the ability to respond adaptively to socio-political challenges.

Freedom of religion is a fundamental and internationally recognized human right, serving as an important foundation in creating a just society. This article explores religious freedom through the perspective of the encyclical Pacem in Terris issued by Pope John XXIII in 1963. In the document, the Pope affirms the right of every individual to worship God according to his conscience, both in private and in public. Although this freedom is guaranteed by the Indonesian constitution, its implementation often faces serious challenges such as intolerance and discrimination against minority groups. This article aims to examine the concept of religious freedom in the context of Pacem in Terris , focusing on articles 14, 35 and 36 of the encyclical, and its relevance to the current socio-political situation. Through an in-depth textual analysis of the encyclical and related literature, this article shows that the teachings of Pope John XXIII can serve as a guideline for strengthening tolerance and mutual respect among religious communities in Indonesia. Thus, this study is expected to contribute to a deeper understanding of religious freedom as part of human rights and the role of the state in ensuring its implementation.

The objective of this investigation is to describe the semiotics of the ornaments found on the traditional Karo house known as Siwaluh Jabu in the cultural village of Lingga. A descriptive-qualitative method was employed in this study. The theoretical framework was based on the semiotic theory of Charles Sanders Peirce. The data were collected through observation, interviews, and documentation. The primary data consist of ornaments located on the exterior parts of the Siwaluh Jabu house. The investigation was conducted in the cultural village of Lingga, located in the Karo Regency, North Sumatra. The findings reveal the presence of various ornaments on the Siwaluh Jabu house, including: (1) buffalo horn, (2) Kudin Taneh, (3) Lumut-Lumut Lawit, (4) Ipen-ipen, (5) Pengret-ret, (6) Pantil Manggis, (7) Bunga Bincole, (8) Pucuk Merbung, (9) Embun Sikawiten, (10) Bindu Matagah, (11) Tapak Raja Sulaiman, (12) Cimba Lau Tutup Dadu, (13) Bindu Matogoh, (14) Teger Tudung, (15) Dapur-dapur, (16) Cuping-cuping, and (17) Taruk-taruk. Each ornament is imbued with symbolic meaning, which is closely connected to the culture, religion, and social structure of the Karo community.

Education is a conscious and planned effort to create a learning atmosphere and process to enable students to actively develop their potential to possess strength, spirituality/religion, self-control, personality, intelligence, noble character, and the skills they possess for themselves, the community, the nation, and the state. Critical thinking is a cognitive process undertaken by students to systematically and thoroughly analyze a problem, carefully distinguish the problem, and identify and evaluate information in order to formulate problem-solving strategies. This study aims to analyze students' critical thinking abilities. The subjects of the research are fifth-grade students of SDN 1 Bandung, totaling 19 students. Data collection techniques include tests, interviews, and documentation. The data is analyzed using individual qualitative descriptive methods and per indicator. The research results show that students' critical thinking abilities are categorized into high, medium, and low levels. There are 47.38% of students in the high critical thinking category, 26.31% in the medium critical thinking category, and 26.31% in the low critical thinking category.

The development of students' potential, interests, and talents is an important part of realizing a holistic and adaptive education to the needs of the times. MTsN 1 Langkat as one of the leading state madrasas in North Sumatra has developed various innovative programs in the extracurricular field as a form of implementation of student talent development. This research aims to explore the forms of talent program innovation implemented, the implementation mechanism, as well as the outputs, outcomes, and impacts caused on student development. The research uses a descriptive qualitative approach with data collection techniques through in-depth interviews, observations, and documentation. The results of the study show that the talent program managed by OSIM and guided by competent teachers covers the fields of art, sports, religion, language, and academic olympics. This program has a positive impact on improving student discipline, confidence, and achievement, as well as strengthening the image of madrasah in the eyes of the public. However, weaknesses were found in the evaluation system that still focused on quantitative indicators, so it is necessary to develop an instrument that is able to measure qualitative aspects comprehensively. This study recommends the importance of character-based evaluation and potential in the sustainability of madrasah talent programs.