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Generation Z faces various challenges in determining their life direction amidst increasingly complex technological developments and social dynamics. As part of this generation, 12th-grade Vocational High School (SMK) students are in a crucial transition phase towards the world of work and further education, thus requiring the strengthening of a clear life purpose based on Islamic values. This community service activity aims to strengthen the role of Islamic Religious Education (PAI) in shaping the life purpose of vocational high school students as an effort to create competitive Muslim youth. The community service activity was carried out at SMK Abdi Negara Tangerang, targeting 12th-grade students using an educational, participatory, and reflective approach. The implementation methods included interactive lectures, discussions, self-reflection, and mentoring linked to the values ​​of Islamic Religious Education. Data collection techniques were carried out through observation, short interviews, and documentation, while data analysis used a qualitative descriptive approach. The results of the activity showed an increase in students' understanding of the importance of having a directed life purpose that is aligned with the values ​​of faith, morals, and social responsibility. In addition, students showed increased motivation, awareness of their potential, and readiness to face the future. This activity also strengthens the role of Islamic Religious Education as a means of character development and life orientation for students. Thus, this community service activity makes a positive contribution to shaping a young generation of Muslims with character, competitiveness, and a clear purpose in life.

The concept of force majeure is essential in business agreements in Indonesia, as it regulates the release of contractual obligations that cannot be fulfilled due to events beyond their control such as natural disasters, pandemics, conflicts, or government policies. This study examines force majeure clauses in business agreements in Indonesia from a normative juridical perspective, focusing on the legal framework, its application practices, and its legal implications for contractual certainty. Using normative juridical qualitative methods, data were analyzed from the Civil Code (KUHPerdata) Articles 1244–1245 and 1444–1445, legal doctrine, and literature. The results of the study underlined that the force majeure clause has a strong legal basis in the Civil Code, which exempts the affected party from the obligation of compensation if the failure to perform the obligation is caused by events beyond his control. The application of this clause in the contract allows for the revision, postponement, or termination of a temporary contract, thereby guaranteeing legal certainty and protecting the principles of good faith and contractual fairness. In addition, the formulation of detailed clauses in the contract is crucial to prevent potential legal disputes down the road and ensure fair protection for all parties involved in the business agreement.

The enforcement of civil court judgments in Indonesia frequently encounters obstacles due to parties’ bad faith conduct, such as covert asset transfers or groundless resistance to execution. Although the principle of good faith is a foundational tenet in civil law, its application in the enforcement phase remains inconsistent. This study examines the concept and legal status of the good faith principle in Indonesian positive law concerning civil judgment enforcement and analyzes the legal consequences of its violation. A normative juridical method is employed, utilizing library-based research on primary and secondary legal sources. The findings reveal that while good faith is recognized in substantive civil law, it has not been explicitly incorporated into civil procedural law. Consequently, bad faith actions during enforcement rarely incur clear procedural sanctions. Theoretically, this underscores the need to integrate ethical principles into civil procedure doctrine; practically, it calls for regulatory reforms to embed good faith as a binding procedural obligation in judgment enforcement.

Education is a planned effort aimed at creating an effective learning environment where students can develop their potentials; it seeks to ensure that students become individuals who are confident, competent, independent, and responsible. Introducing students to the Qur'an is one of the ways to increase their faith. Education that includes Qur'an study has a very broad purpose, with its main goal being to influence the individual as a being who obeys their Creator and to reflect this through Islamic values. This study aims to evaluate the Tahfiz Qur'an program at SMA-TQ Mu'adz bin Jabal using the CIPP evaluation model. The research was conducted at SMA-TQ Mu'adz bin Jabal Kendari, using a qualitative descriptive method with the CIPP model (Context, Input, Process, and Product). The reason the author uses the CIPP evaluation model to evaluate the Tahfiz Al-Quran program is because it provides relevance in the decision-making process related to the planning of the program being implemented.The data collection process was conducted using observation and interview techniques. The results of this study show that the Tahfidz Al-Quran program at SMA-TQ Mu'adz bin Jabal Kendari has made real progress or development in every component—context, input, process, and product. These range from human resources supporting the program to facilities that do not create much burden and do not require special funding. However, the collaboration between the school and the parents has not yet been effectively implemented; this is because not every parent is able to track their children’s progress in Quran memorization.

Faith education for children in contemporary Christian families is experiencing a crisis as many parents completely hand over the responsibility of faith education to schools and churches. This study aims to analyze the principles of faith education in Deuteronomy 6:4-9 and formulate strategic roles for Christian Religious Education teachers in empowering parents to implement faith education at home. The research method used is qualitative with a library research approach and hermeneutical analysis of Deuteronomy 6:4-9. The results show that Deuteronomy 6:4-9 emphasizes the importance of parental role modeling, repetitive teaching, integration of faith in daily life, and creation of a faith-rich home environment. Christian Religious Education teachers play a strategic role in empowering parents through theological training, provision of practical materials, continuous mentoring, partnership with churches, and exemplary living. Collaboration between Christian Religious Education teachers and families is essential to build a holistic faith education ecosystem so that children grow with a strong faith foundation from home.

The concept of human nature occupies a fundamental position in the philosophy of Islamic education, as it serves as the foundation for formulating educational goals, curriculum design, teaching methods, and the overall direction of education. Islamic education is not merely oriented toward the transfer of knowledge but is directed toward shaping the whole human being in a balanced manner, encompassing physical, intellectual, and spiritual dimensions. This study aims to examine the concept of human nature from the Islamic perspective and the views of Islamic philosophical figures, as well as to analyze its philosophical and practical implications for the implementation of Islamic education. This research employs a library research method by reviewing primary and secondary sources, including the Qur’an, classical Islamic texts, and relevant scholarly literature on human nature and Islamic education. The findings indicate that Islam views human beings as multidimensional creatures endowed with fitrah, intellect, spirituality, and social responsibility as servants and vicegerents of God on earth. The Qur’anic concepts of humanity, reflected in the terms al-insān, al-basyar, and al-nās, emphasize the complexity and uniqueness of humans as biological, rational, spiritual, and social beings. The perspectives of scholars such as Al-Ghazali, Ibn Arabi, and Hasan Al-Banna further reinforce the view that Islamic education must integrate intellectual, moral, and spiritual development in a balanced manner. The implications of this study highlight the necessity of designing Islamic education in a holistic and humanistic framework to produce insan kamil—individuals who are faithful, knowledgeable, possess noble character, and demonstrate social responsibility in communal life.

This study was motivated by the role of liturgical music as the primary medium of spiritual expression in Pentecostal worship, which is characterised by expressiveness and participation. The purpose of this study was to analyse the presentation of liturgical music and examine how it shapes and represents the spiritual expression of the congregation in the worship services of the Indonesian Bethel Church (GBI) Light Corner in Gorontalo City. The research uses a qualitative approach with a descriptive-interpretative design. Data were obtained through participatory observation, in-depth interviews with worship leaders and congregants, and audio-visual documentation. Data analysis was conducted thematically with reference to musicology, liturgical theology, and cultural studies perspectives. The results of the study show that liturgical music at GBI Light Corner is presented in a structured yet flexible manner, combining contemporary music with conscious liturgical planning. Music serves as a medium for creating a sacred atmosphere, binding the structure of worship, and as the main means of expressing the spirituality of the congregation both personally and communally. These findings indicate that liturgical music not only reflects the spirituality of the congregation but also actively shapes the experience of faith in the context of the local Pentecostal Church. This research has implications for the development of contextual, theological, and reflective liturgical music practices in church life.

This study analyzes the construction of Catholic identity in the digital era from the perspective of social constructivism theory. In contrast to traditional identity formation tied to physical spaces like parishes, the digital age has created a dynamic virtual space where Catholic identity is actively shaped through theological narratives on social media. This qualitative research employs critical discourse analysis (CDA) of digital narratives from various theological sources, including papal posts and content from lay Catholic influencers. The findings indicate that Catholic identity is now constructed through digital interaction and participation, which changes how the faithful perceive church authority, form communities, and express their faith. This process has led to a shift from hierarchical authority to an authority that is also built from the ground up by the participation of the laity. Additionally, Catholic communities are transcending geographical boundaries to become "digital parishes." The implication for Inter-Faith Studies is that understanding this digitally constructed self-identity is crucial before engaging in dialogue with other religions, as the resulting narratives can be either inclusive or exclusive. In conclusion, contemporary Catholic identity is a dynamic and constructed entity, woven from both offline and online experiences.

Contemporary Islamic education faces a crisis of value transformation, where cognitive literacy achievements do not correspond proportionally to the quality of moral conduct (adab) and spiritual internalization. This study aims to examine this failure through a critical review of Prophetic Hadith on the phenomenon of literacy without faith. Employing a qualitative descriptive method based on library research, it analyzes relevant Hadith literature, books, and journals. The findings reveal that modern educational practices tend to reverse the learning sequence by prioritizing textual mastery before instilling the foundations of faith. This indicates that curricular formalism may impede the inner transformation of learners. The novelty of this research lies in its methodological critique of educational orientations that place text above faith. The study concludes that restoring the Prophetic method, guided by the principle of "learning faith before the Qur'an," is essential so that faith serves as the existential foundation for building robust, civilized, and functional religious character in real-life contexts.

This study discusses the implementation of the demonstration method in Aqidah Akhlak learning at MA Al Muttaqin with the aim of describing the implementation process and identifying the perspectives and obstacles experienced by teachers and students. The demonstration method was selected because it is considered capable of instilling the values of faith and morality in a concrete and applicable manner, enabling students not only to understand the material theoretically but also to practice it in their daily lives. This research employed a descriptive qualitative approach with data collection techniques including classroom observations, in-depth interviews with teachers, the school principal, and students, as well as supporting documentation such as lesson plans and activity photographs. The collected data were analyzed through data reduction, data presentation, and conclusion drawing, and their validity was ensured through triangulation techniques. The findings indicate that the demonstration method was implemented in a planned manner through stages of preparation, implementation, and simple evaluation. Teachers actively demonstrated the learning material, while students were directly involved through practical activities and discussions. The method proved effective in enhancing students’ understanding, practical skills, and the development of Islamic attitudes and behaviors. Despite challenges such as limited time, large class sizes, and inadequate facilities, the demonstration method shows significant potential to improve the quality of Aqidah Akhlak learning when managed optimally.

This article examines the concept of faith (iman) in the Qur'an through a semantic approach by comparing the views of Toshihiko Izutsu and al-Raghib al-Asfahani. Faith, as one of the main pillars of Islam, is an essential component reflecting a Muslim's profound belief in God and His teachings. Utilizing semantic analysis, this study aims to delve deeper into the meaning of faith and its contrasts with other concepts in the Qur'an, such as disbelief (kufr), which is often juxtaposed with faith. By exploring the differences between Izutsu's analytical and systematic approach and al-Asfahani's classical methodology, this study provides an in-depth perspective on the structure of faith's meaning and its theological context in Islam. The findings indicate that both Izutsu's and al-Asfahani's approaches offer significant contributions to a comprehensive understanding of faith, encompassing not only belief in the heart but also verbal expressions and actions that reflect such belief. In addition, this study also highlights the importance of a semantic approach in understanding religious texts to deconstruct a more comprehensive understanding of basic concepts in Islam.

Trademarks not only serve as product identities but also represent the reputation and trust built by a company over the long term. In increasingly fierce global competition, legal protection for brands, especially well-known brands, is crucial. This study examines the legal implications of alleged trademark infringement by the Louis Vuitton Dak restaurant in Korea, which resembles the luxury brand Louis Vuitton. The purpose of the study is to analyze the application of Law Number 20 of 2016 concerning Trademarks and Geographical Indications and to assess the effectiveness of law enforcement against such violations. The method used is normative juridical with a statutory and conceptual approach. The analysis focuses on similarities in principle, the element of bad faith in trademark registration, and violations of exclusive rights to well-known brands. The results of the study indicate that although regulations have provided protection, law enforcement in practice still faces various obstacles and has not fully created a deterrent effect.

This study aims to analyze the application of design learning in planning discipleship materials as an effort to improve the Bible knowledge of church youth. This study uses a qualitative approach with an action research method, which is implemented through the stages of planning, action, observation, and reflection. The research subjects were 40 church youth who were actively involved in the discipleship program. Data collection techniques included observation, interviews, questionnaires, and participant reflections before and after the implementation of design learning. The results show that the application of design learning makes a significant contribution to improving the Bible knowledge of youth, which includes cognitive, affective, and psychomotor aspects. Youth not only experienced an increased understanding of the Bible's content, but also showed growth in faith attitudes, spiritual motivation, active participation in learning, and involvement in church services. The design learning approach helps create planned, contextual, and learner-centered discipleship learning. Thus, design learning is proven to be effective and relevant as a youth discipleship strategy in facing the challenges of faith formation in the digital era.

This study aims to analyze the collective kiai leadership policies in enhancing the quality of madrasah education at Bahrul Ulum Islamic Boarding School, Tambakberas, Jombang. Using a qualitative research method with a phenomenological approach, the study collects data through in-depth interviews, structured observation, and documentation. The data analysis process involves three stages: data condensation, data display, and conclusion drawing. The study reveals that the formulation of collective leadership policies is based on the need to achieve religious goals, legal foundations, and community needs. These policies are oriented toward problem-solving and continuity, formulated through deliberation and consensus involving all kiai leaders of both formal and non-formal educational institutions within the pesantren. The implementation of these policies emphasizes scholarly sanad and intellectual tradition across all educational institutions. Key aspects include educational administration, human resource development, strengthening formal education based on national accreditation standards, providing entrepreneurship education, and participating in faith-based as well as science and technology competitions at national and international levels. The evaluation of these policies is carried out collectively by all caretakers and leaders in alignment with established policies to ensure quality improvement across the pesantren’s formal and non-formal educational institutions.

Tawhid education is a fundamental aspect of Islamic education that serves as the foundation for the formation of faith and individual religious character. The family plays a crucial role as the primary educational environment in instilling the values of Tawhid from an early age. However, in modern social realities, the role of families in Tawhid education often faces various challenges, necessitating support from non-formal Islamic educational institutions. This study aims to describe the role of families in Tawhid education through their involvement in the Majlis Taklim ‘Izzatin Nisa Tangerang. This study uses a qualitative approach with descriptive methods. Data collection techniques were carried out through observation, interviews, and documentation of the Majlis Taklim administrators, the congregation, and ongoing learning activities. The results show that families play an active role in Tawhid education through parental role models, the habit of worship at home, and the strengthening of understanding of the faith gained from the Majlis Taklim activities. The Majlis Taklim ‘Izzatin Nisa serves as an educational tool that strengthens the congregation's understanding of Tawhid and encourages its implementation in family life. Thus, the synergy between families and religious study groups has been proven to contribute to strengthening monotheism education and building religious awareness within the community.

The challenges of modernity, including the secularization of knowledge, the fragmentation of values, and the increasingly pragmatic and utilitarian orientation of education, require a fundamental renewal of Islamic educational philosophy. In practice, Islamic education is often confined to normative and textualistic approaches that emphasize the transmission of doctrinal knowledge, which limits its responsiveness to social dynamics, scientific developments, and contemporary needs. This condition weakens the critical capacity of Islamic education in shaping individuals who are faithful, rational, and morally integrated. Accordingly, this study aims to examine Islamic educational philosophy from the perspective of critical thought reconstruction as an effort to address the challenges of modernity without shifting the fundamental principles of faith that serve as its normative foundation. This study employs a theoretical research approach through library research, using qualitative analysis of academic books, peer-reviewed journal articles, and relevant scholarly works on Islamic educational philosophy and critical thought. The analysis focuses on the ontological, epistemological, and axiological dimensions of Islamic education within the framework of critical reconstruction. The findings indicate that the reconstruction of Islamic educational philosophy is both an epistemological and practical necessity in responding to modern challenges. This reconstruction is not directed toward the domain of ʿaqīdah, which is qaṭʿī and normative in nature, but rather toward renewing modes of thinking, operational value systems, and educational practices. Consequently, Islamic education should function not merely at a normative level but as an effective instrument for individual and social transformation.

This study aims to identify and describe the values of Islamic education embedded in the art of Rampak Barongan Dance performed by the Krido Turonggo Mudo Art Studio in Koya Barat Subdistrict, Jayapura City, as well as to analyze this artistic practice as a medium for character education and cultural da’wah within the community. This research employs a qualitative method with a descriptive approach, focusing on an in-depth understanding of the meanings and practices of Islamic values in artistic activities. Research data were collected through direct observation, in-depth interviews with the studio managers and members, and documentation related to the dance training and performance processes. The collected data were analyzed interactively through the stages of data reduction, data display, and conclusion drawing to obtain systematic and comprehensive results. The findings indicate that the Rampak Barongan Dance contains Islamic educational values, including faith (aqidah), sharia, morality (akhlak), and social values. These values are reflected in prayers before performances, the use of modest attire in accordance with Islamic sharia, sincerity in performance, social ethics, solidarity, and teamwork. The practice of training and performing the dance serves as a means of cultivating discipline, responsibility, respect for time, and functions as an effective medium of cultural da’wah by integrating artistic aesthetics with Islamic moral messages.

This study aims to identify and describe the influence of Spiritual Camping on the faith militancy of Catholic Youth (OMK) at St. Martinus Bone-Bone Parish. The activity is designed to strengthen fellowship among OMK members and deepen their spiritual relationship with God. A quantitative descriptive design was employed, involving 120 respondents who participated in the Christmas Camping (December 28-31, 2023) and Luwu Youth Day Camping (July 25-29, 2024) at Bukit Tabor, East Luwu Regency. Data were collected via Google Form questionnaires and analyzed using descriptive statistics. Results indicate that most participants experienced increased spiritual enthusiasm, closeness to Jesus, and active involvement in OMK activities after the camping. Specifically, 31.7% gained new insights, 28.3% were motivated for self-improvement, 12.5% became more prayerful, and 35% increased their engagement in ministry. Additionally, the camping strengthened social bonds and personal-group commitments to church participation. These findings demonstrate that Spiritual Camping effectively enhances OMK’s faith militancy while promoting community cohesion and sustained spiritual commitment.

This study examines the Ka’Bawakng dance as a cultural–religious expression of the Dayak Kanayatn community that has undergone a deepening of meaning through inculturation within Catholic liturgy. Originating in the Baliatn ritual, Ka’Bawakng dance initially functioned as a medium of healing and cosmological communication that affirmed the interconnectedness of human beings, nature, and Jubata. In its encounter with the Catholic faith, the dance was incorporated into the Eucharistic celebration as an offertory dance through symbolic reinterpretation grounded in the principles of inculturation articulated by the Second Vatican Council. This research employs a hermeneutical approach using participant observation, in-depth interviews, and documentary study, analyzed through thematic analysis. The findings indicate that Ka’Bawakng dance is not treated as a merely decorative liturgical element, but is understood as a language of prayer engaging the body, cultural memory, and the spirituality of the faithful. This integration deepens liturgical participation, strengthens the religious–cultural identity of the Dayak Kanayatn community, and creates a constructive space for dialogue between ancestral traditions and Christian faith. Nevertheless, sustaining the inculturation of Ka’Bawakng dance requires ongoing pastoral accompaniment to ensure fidelity to Church liturgical norms while respecting local cultural values.

According to Al-Ghazali, Islamic education is education that strives to form a perfect human being, both in this world and in the hereafter. According to Al Ghazali, humans can achieve perfection if they are willing to strive to seek knowledge and then practice fadhilah through the knowledge they have learned. According to Al Ghazali, the main goal of Islamic education is to obey Allah the Creator, and the most perfect human being in his view is a human being who always draws closer to Allah. This goal seems to have religious and moral nuances, without ignoring worldly problems. The method used to classify al-Ghazali into two parts: First, the special method of Religious education, this special method of religious education has an orientation towards knowledge of faith because religious education in reality is more difficult than other education, because religious education involves intuitive problems and focuses more on the formation of students' personalities. Second, the special method of moral education, Al-Ghazali said: "Just as a doctor, if he gives his patients only one kind of medicine, will surely kill most of the sick people, so too a teacher, if he shows his students the way with only one kind of practice, will surely destroy their hearts.