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The phrase istighfar in forming and strengthening character education based on AIK (Al-Islam and Muhammadiyah) values. Istighfar as an expression of asking for forgiveness from Allah SWT has a deep spiritual meaning and strong relevance in forming a person's character that is noble, honest, and responsible. Through a descriptive qualitative approach, the author describes the importance of internalizing the phrase istighfar in everyday life as a means of introspection, self-improvement, and moral strengthening. AIK-based character education that integrates the practice of istighfar is expected to produce people who are not only intellectually intelligent, but also spiritually and socially superior. Thus, istighfar is not only a ritual of worship, but also a medium for self-transformation towards a perfect human being.

Prayer constitutes the essence of worship in Islam and serves as a profound expression of faith, resilience, and spiritual submission. This study aims to unveil the multifaceted dimensions of the prophets’ prayers in the Qur’an by integrating the adābi ijtimāʾī approach of Tafsir Al-Azhar (Buya Hamka) and the lughāwī approach of Tafsir al-Kashshāf (Mahmud al-Zamakhsharī). Employing a qualitative descriptive design with library research and content analysis (tahlīlī-munaṣābah-semantik), primary data comprised Qur’anic verses featuring prophetic supplications. Analysis focused on etymological, morphological, rhetorical, and socio-cultural aspects, as well as the ethical etiquette (adab) and pedagogical functions embedded in each prayer. Findings reveal that prophets’ prayers encapsulate layers of linguistic eloquence, spiritual resilience, and communal guidance, while divine corrections within certain supplications underscore the pedagogical nature of revelation. This integrative tafsir framework offers a holistic model for incorporating Qur’anic supplications into contemporary character and academic education, fostering both linguistic insight and social relevance

Design in the perspective of Hadith encompasses not only visual and physical aspects but also incorporates moral, social, and spiritual values taught in Islam. In everyday life, Islam encourages its followers to create an orderly, clean, and beneficial environment and lifestyle in accordance with the teachings of Prophet Muhammad (peace be upon him). This study employs a thematic Hadith approach by collecting and analyzing Hadiths related to the theme of design, such as cleanliness, simplicity, beauty, social balance, and sincere intention. The Hadith sources used include authentic collections such as Sahih Bukhari, Sahih Muslim, and Sunan Abu Dawood. The findings reveal that design, according to Hadith, is a comprehensive effort to shape a life aligned with Islamic values, emphasizing ethics, usefulness, and balance between worldly life and the hereafter. Thus, the concept of design in Hadith is not merely a matter of aesthetics but also a form of worship that reflects noble character and brings individuals closer to Allah SWT.

Drugs are an abbreviation of narcotics, psychotropics, and hazardous materials. Narcotics are addictive substances or materials that work on the nervous system, can cause loss of consciousness and pain, and can cause dependence. Psychotropics are substances or active materials that work on the central nervous system, can cause changes in mental activity and behavior, and can cause dependence. To deal with this problem, one of them is through the Sakinah Harakah Bhakti Center Foundation (Sahabat Foundation) South Tangerang, Banten which provides treatment to develop psychological strength called resilience through spiritual guidance. Through spiritual guidance, it is hoped that it will be able to form the resilience of drug abuse students so that they are able to bounce back from various pressures and face the next life with a better perspective. The purpose of this study was to determine how spiritual guidance activities in forming the resilience of drug abuse students at the Sakinah Harakah Bhakti Foundation (Sahabat Foundation). The research method used is qualitative with a descriptive type. The subjects in this study consisted of 1 Foundation administrator, 1 spiritual guide, and 3 beneficiaries (PM) of drug abuse. Through interviews and observations, it is known that spiritual guidance activities at the Sakinah Harakah Bhakti Foundation (Sahabat Foundation) are muhasabah, sirah nabawiyah, theory and practice of worship, and thematic interpretation.

The low involvement of teenagers in church service activities is a challenge experienced by many local churches, including HKBP Lumban Nabolon. This community service activity aims to encourage the active participation of Naposo Bulung teenagers in church services through a musical arts approach, especially choir practice. IAKN Tarutung students who are implementing the Practical Lecture and Community Service (KPPM) program take on the role of facilitators, vocal trainers, and motivators in fostering teenagers to be more actively involved in church liturgy. The method used in this activity is a participatory approach through observation, interviews, direct training, and group reflection. The findings show that choir practice not only improves the technical vocal skills of teenagers, but also builds self-confidence, togetherness, and commitment to service. As many as 70% of teenagers who were previously passive began to show enthusiasm in participating in practice and performing in worship. This activity also has an impact on improving relations between Naposo Bulung members and the formation of a more lively service climate among the younger generation. These results show that church music, when carried out in a focused and inclusive manner, can be an effective means of empowering teenagers. This community service activity recommends that choir practice be made a routine church development program with ongoing mentoring from the church and educational institution partners.

The development of digital technology has brought major changes in the behavior of the millennial and Z generations, including in the religious aspect. This article examines the strategy of internalizing prayer etiquette in the digital era as part of moral education. This study uses a qualitative approach through a literature study of literature on prayer etiquette, the character of the digital generation, and appropriate learning methods. The results of the study indicate that internalization of prayer etiquette among the digital generation must be carried out wisely through the use of digital media, strengthening the role of families and educational institutions, and integrating spiritual values ​​into everyday life. Education on prayer etiquette not only teaches the procedures for worship, but also forms character, such as awareness, solemnity, and discipline. Therefore, a contextual and creative approach is needed so that prayer values ​​can be embedded in the lives of the millennial and Z generations.

Violations of campaign regulations in Indonesian elections, such as using places of worship for legislative candidate campaigns, remain common and are strictly prohibited under Article 521 in conjunction with Article 280 paragraph (1) letter h of Law Number 7 of 2017 on Elections. A notable case is the decision of the Kotabumi District Court Number 43/Pid.Sus/2024/PN Kbu, which sentenced a legislative candidate to one month of imprisonment and a fine of IDR 5 million. This study analyzes the judge’s considerations in this case using normative and empirical juridical approaches through literature reviews and interviews. The findings show that the judge considered juridical, philosophical, and sociological aspects, not only relying on formal legality but also on social and moral values within the community. Factors influencing the judge’s considerations include personal integrity, institutional pressure, and understanding of law and justice. The sentence was imposed as a form of guidance and deterrence, not merely punishment. The study recommends enhancing judges’ understanding of philosophical and sociological values through continuous training, active legal education by the Election Supervisory Board (Bawaslu) to political parties and the public, and regulatory evaluation to ensure laws adapt to social changes. Judges are expected to maintain independence and act firmly without interference to establish a clean and integrity-based judicial system.  

Worship leadership training represents a strategic initiative in nurturing the spiritual character of Christian students from their adolescent years. This program was implemented at SMA Hidup Baru Ciumbeluit in March 2023, with the primary objective of equipping students to lead worship services independently and responsibly. The training employed a hands-on, experiential approach, granting students the opportunity to design and lead complete worship sessions. The outcomes demonstrated notable improvements in self-confidence, coordination skills, and the students’ comprehension of Christian liturgical structure. Furthermore, the program served as a platform for character formation, instilling values such as discipline, collaboration, and servant-oriented leadership. This article explores the theological, educational, and psychological dimensions of student involvement in worship leadership. The initiative proved to be an effective model for preparing the younger generation to actively engage in ministry, both within the school environment and in broader ecclesial and community contexts. As such, similar training programs are recommended to be conducted regularly as an integral part of faith development and discipleship for Christian youth.

Public service in the Islamic perspective is a comprehensive concept, integrating religious principles with governance practices to achieve justice, efficiency, and public welfare. This concept is based on the Qur'an and Hadith, which emphasize values ​​such as justice (*'Adl*), responsibility (accountability), consultation (*Shura*), and welfare (*Maslahah*). Public service in Islam is not only a transaction, but also has moral and spiritual aspects, where providing the best service is considered as worship and a form of obedience to Allah. The scope of public service in Islam includes various important sectors such as education, health, law, and socio-economic welfare. Islamic history, especially in the era of the Prophet Muhammad SAW and the Khulafaur Rasyidin, shows concrete examples of the application of these principles, such as the construction of mosques as centers of learning, the establishment of hospitals, and the management of Baitul Mal for the fair distribution of resources. In the modern context, especially in Indonesia, Islamic values ​​have proven to play an important role in bureaucratic reform and improving the quality of public services. Despite facing obstacles such as lack of resources and integration between institutions, the application of Islamic principles in public services—as seen in Islamic hospitals and Islamic travel agents—shows the possibility of producing more just, humane, and quality services. Thus, the Islamic approach to public services provides an ethical framework that is flexible, responsive, and focused on the welfare of society.  

Islamic economics is a branch of science that discusses economic issues like conventional economic systems. However, what distinguishes it is the application of Islamic values ​​as the main foundation in all economic activities. In the context of Islamic microeconomics, decision-making by each economic actor is carried out by considering the limitations of sharia as the main factor. Here, economic variables only act as necessary conditions, while morality and sharia rules act as sufficient conditions. Islamic economics is present as an alternative solution to global economic problems and as a means to achieve spiritual happiness, because economic activities in this system can also be considered worship.

This study explores the role of Vihara Buddhagaya Watugong as a center for the revival of Buddhism in post-independence Indonesia. The main objective is to understand how this vihara contributed to the revitalization of Buddhism through historical, cultural, and spiritual lenses. A qualitative descriptive approach was employed, involving archival research, in-depth interviews, architectural observation, and oral history. Findings reveal that Vihara Buddhagaya Watugong serves multiple functions as a place of worship, cultural hub, and interfaith dialogue platform. Its architectural features, such as the Avalokitesvara Pagoda and other sacred elements, illustrate a fusion of Buddhist values and local wisdom. The vihara actively engages in education, tradition preservation, and the strengthening of Buddhist religious identity within a multicultural society. These results suggest that the revival of Buddhism in Indonesia is not solely a spiritual phenomenon but also contributes to the national narrative of cultural identity and social harmony. Thus, Vihara Buddhagaya Watugong stands as a significant symbol of religious revitalization, cultural heritage, and social cohesion in modern Indonesia.

This study aims to analyze the values ​​of Islamic education contained in the book Pribadi Hebat by Buya Hamka. A qualitative approach is used in this study, with a content analysis method on data in the form of reflective and argumentative narratives that are relevant to the book. The results of the analysis show that this book contains various values ​​of Islamic education which are divided into three categories. First, the values ​​of faith education, in the book Pribadi Hebat by Buya Hamka, several values ​​of faith education are found, namely the teachings of faith as the foundation of the person and piety as the perfection of faith. Second, the values ​​of worship education, the values ​​of worship education in the book Pribadi Hebat are divided into 2, namely mahdah worship and ghairumahdah worship. The values ​​of mahdah worship education in the book Pribadi Hebat are the importance of maintaining cleanliness with ablution and prayer as the main source of personal strength, while the values ​​of ghairumahdah education in the book Pribadi Hebat are teachings about all work that is based on the intention of seeking Allah's pleasure is worship. The three values ​​of moral education, in the book Pribadi Hebat by Buya Hamka, several values ​​of moral education are found, including the importance of morals, empathy, courage, admitting one's shortcomings, self-confidence, reprehensible attitudes, willingness, responsibility, and patience as personal capital that will never run out.

The Islamic ethics of war are an important part of Sharia teachings, emphasizing that moral and humanitarian principles must be upheld during times of conflict. Islam does not view war as an ultimate goal, but rather as a last resort for defending justice, fighting oppression, and protecting people from real threats. In this context, the Quran and the sayings of the Prophet Muhammad (PBUH) provide clear guidelines for Muslims to follow when engaging in war. These include prohibitions against killing non-combatants, such as women, children, and the elderly. They also prohibit dangerous public institutions, worship, and neighborhoods. Muslims are also obligated to treat prisoners of war humanely. The Qur'an and Hadith clearly regulate the treatment of prisoners of war, emphasizing the principles of justice, respect for humanity, and the rights of individuals in the midst of warfare. Understanding and applying Islamic war ethics invites Muslims to avoid an aggressive attitude and to use war as a means of defending noble values while maintaining human dignity. This research uses the thematic method to analyze hadiths about war. The results of this research are broadly covered in three areas: the definition of war, the prohibition of cruel actions in war, and war strategies. The results of the research are expected to provide insight as well as a foundation for further discussion.

Christian education faces significant challenges in integrating the values of missional spirituality into its curriculum and teaching practices, particularly in the context of globalization, secularization, and a declining awareness of spiritual calling among educators. This study aims to examine the extent to which Pentecostal theological values such as prayer, worship, and mission are implemented in Christian education and how these values contribute to the formation of students' character and spirituality. Employing a descriptive qualitative method, data were collected through in-depth interviews, classroom observations, curriculum document analysis, and open-ended questionnaires administered to teachers and students. The findings reveal that the integration of missional spirituality remains partial and lacks structured incorporation into both curriculum and pedagogy. However, when implemented contextually, these values have been shown to enhance learning motivation, shape Christian character, and deepen students’ spiritual lives. The study concludes that Pentecostal-based missional spirituality can holistically enrich Christian education. The primary contribution of this research is the development of a conceptual model for the contextual and practical integration of missional spirituality in Christian education, aiming to bridge the gap between theoretical understanding and practical spiritual formation.  

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

This student service activity aims to increase awareness of the young people of the HKI Aek Raso Church regarding the cleanliness and health of the church environment through a participatory approach. The main problem raised was the young generation's low awareness of the importance of keeping places of worship clean. Students from the Christian Education Management and Christian Religious Education Study Program at IAKN Tarutung actively involve youth in mutual cooperation activities, reflective discussions, and the preparation of routine cleaning schedules. This approach does not only focus on physical actions, but also character and theological education which emphasizes that cleanliness is part of the testimony of faith. The results of the service show an increase in youth initiative and responsibility in protecting the church environment. Apart from creating positive behavioral changes, this activity also strengthens social relations between congregations. It can be concluded that participatory based service is effective in forming a culture of sustainable hygiene care and strengthening the spirituality of the church community

Religious moderation in early childhood is an effort to instill moderate religious values in children from a young age. These values include tolerance, fairness, balance, and equality. One of the primary methods used to cultivate these values is the habit-formation method. This study aims to describe how religious moderation values are introduced and developed in early childhood at Al-Ishlah Kindergarten. The research question explored is: How are the values of religious moderation instilled in early childhood at TK Al-Ishlah? This study employed a descriptive qualitative approach. Data were collected through interviews and documentation and analyzed using qualitative descriptive methods. The results show that the forms of religious moderation taught at TK Al-Ishlah include practices such as performing ablution, prayer practice, repeating and memorizing short surahs and daily prayers, and introducing places of worship from various religions. In addition, the learning process incorporates values such as honesty, politeness, cooperation, and mutual respect. The steps taken in implementing religious moderation values at Al-Ishlah Kindergarten include the teacher acting as a role model, lesson planning, parental involvement, and organizing religious activities.

The This study aims to examine the effect of religious commitment on attachment to a place of worship. Emotional attachment to a place affects a person's emotions, including to a place of worship. A person who has an attachment to a place will also affect the frequency of his activities in that place. and can also reduce stress. The research method used in this study is descriptive quantitative with an incidental sampling method. The sample in this study amounted to 197 subjects. Data collection used a Likert scale, namely the scale of religious commitment and place attachment. The analysis method used is a simple regression analysis method. Based on the results of the study, the Tcount value is 10.676 and it is known that Ttable is equal to 1.645. It is said that Tcount is greater than Ttable, so the alternative hypothesis in this study is accepted. The results of this study indicate that there is an effect of religious commitment on place attachment in a place of worship.

This article analyzes the Pentecostal charismatic pedagogy of Peter Hocken in the context of Christian Religious Education (CRE), focusing on the integration of the Holy Spirit's experience and a transformative learning approach. Through theological and pedagogical studies, this research examines how Hocken emphasizes the role of spiritual gifts, worship, and faith community as central elements in Christian Religious Education (CRE). Unlike the traditional cognitive-doctrinal model of Christian education, Hocken's approach offers a holistic experiential learning paradigm. This article also explores the challenges of its implementation, including criticism from a conservative theological perspective regarding the potential for subjectivity and the lack of emphasis on systematic doctrine. Furthermore, this research highlights the relevance of Hocken's pedagogy in the context of the global church, particularly in the Global South and Messianic Jewish communities, where charismatic dimensions and local cultures interact. The findings indicate that although this model provides a new dynamic for CRE, its success depends on the educators' ability to balance charismatic freedom with a measurable learning structure. This article concludes that Hocken's thinking not only enriches the discourse on Charismatic/Pentecostal education but also broadly challenges the church to rethink the approach to CRE in the contemporary era.

Inequality in wealth distribution is a serious problem in the modern economic system. The gap between high and low income groups continues to widen, triggering various social problems. In the perspective of Islamic economics, zakat, infaq and waqf are present as instruments that not only have worship values, but also significant social and economic functions. This study aims to analyze the contribution of these three instruments in reducing the inequality of wealth distribution in society. Through descriptive qualitative approach and literature study, this research examines various literatures and secondary data obtained from zakat, infaq, and waqf management institutions in Indonesia. The results show that zakat, infaq, and waqf are able to act as effective wealth redistribution tools, improve the welfare of vulnerable groups, and strengthen social cohesion. These three instruments are proven to be a systemic solution in creating a more equitable economic balance. Therefore, accountable, professional, and trustworthy management is needed so that the socio-economic potential of zakat, infaq, and waqf can be optimized in supporting the creation of social justice according to Islamic teachings.