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This study aims to analyze the religious and spiritual symbols represented in the film Titip Surat untuk Tuhan through Roland Barthes’ semiotic approach, focusing on the three levels of meaning: denotation, connotation, and myth. The research employs a qualitative descriptive method using semiotic analysis based on document studies of selected scenes, dialogues, and visual elements portraying religious values, prayer, sacrifice, patience, hope, gratitude, and trust in God. The findings reveal that symbols such as the mosque, mukena, sarong, prayer mat, the Qur’an, prayer activities, the post office as a medium for sending letters to God, and the calligraphy of “Allah” and “Prophet Muhammad” on the walls function not only as literal signs but also convey profound religious and spiritual connotations. These symbols further develop into myths that reinforce religious norms and cultural beliefs accepted as natural within society. The film successfully constructs a subtle yet powerful representation of faith by portraying a Muslim family that upholds devotion, moral values, patience, compassion, and an enduring relationship with God. Overall, the film demonstrates how religious symbols effectively communicate spiritual messages while strengthening viewers’ understanding of Islamic values through visual and narrative storytelling.

This study aims to analyze the forms of tasybīh ḍimnī in Dīwān al-Imām al-Syāfi‘ī by Imam al-Shafi‘i, identify its elements (musyabbah, musyabbah bih, and wajh al-syabah), and examine the Islamic educational values contained within it. This research employs a descriptive qualitative approach using the content analysis method. The data consist of poetic verses containing tasybīh ḍimnī, focusing on 10 representative stanzas selected from 279 poems. The results show that tasybīh ḍimnī is an implicit form of simile that does not explicitly employ comparative particles, but is instead understood through contextual meaning relations. From the perspective of balaghah, this form is characterized by its implicit and argumentative nature, as well as its ability to construct meaning through logical analogy. The elements of tasybīh can still be identified through meaning reconstruction, even though they are not directly stated. Furthermore, the study reveals Islamic educational values encompassing the dimensions of īmān, islām, and ihsān. The value of īmān is reflected in dependence upon Allah, the value of islām in social life practices, and the value of ihsān in the cultivation of moral virtues such as patience and qanā‘ah (contentment). Thus, tasybīh ḍimnī functions not only as an aesthetic element, but also as an integrative educational medium.

The study aims to analyze the role of digital media as a distracting factor affecting the faith loyalty of Catholic adolescents in their relationship with God amid religious pluralism in Indonesia. The development of digital media has transformed how adolescents understand, express, and live out their faith, while simultaneously presenting both opportunities and ambivalent challenges. This research employs a qualitative approach using a library research method, analyzing various theological, sociological sources, and Church documents. The findings indicate that digital media can serve as a broad and participatory space for expressing faith, but it also has the potential to create distractions in three main dimensions: cognitive, affective, and practical. Cognitively, adolescents experience confusion in understanding faith teachings due to the diversity of information available. Affectively, there is a shift in orientation from a relationship with God toward the pursuit of emotional gratification in digital spaces. Practically, there is a decline in engagement in concrete religious practices. Within the context of religious pluralism, this complexity intensifies and influences the formation of adolescents’ faith identity. This study also finds that digital media does not only have negative impacts but also holds positive potential as a means of deepening faith when used critically and reflectively. Therefore, the role of the Church is essential through contextual, dialogical, and integrative pastoral accompaniment combined with critical digital literacy. Through this approach, adolescents are expected to integrate their digital experiences into a more mature, authentic faith life rooted in a deeper relationship with God.

This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs a qualitative method with a philological approach and content analysis. Primary data consist of Jawi manuscripts, while secondary data are obtained through library research. Data were collected through documentation and literature review and analyzed descriptively. The findings reveal that the manuscripts contain systematically arranged monotheistic teachings, including the meaning of lā ilāha illa Allāh through the principles of negation and affirmation, as well as the concept of faith involving the heart, speech, and actions. The manuscripts also explain the twenty attributes within the classifications of nafsiyah, salbiyah, ma‘ani, and ma‘nawiyah, reflecting the theological framework of Ahlussunnah wal Jama‘ah. These manuscripts function as both religious texts and pedagogical media, highlighting the importance of preserving Nusantara Islamic manuscripts as part of the region’s intellectual heritage.

This study aims to describe the implementation of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah at TPQ Fattuhul Qulub, Doyo Baru District. The background of this research is based on the importance of Islamic religious education in shaping children’s character and morals from an early age amid the decline in the morality of the younger generation. TPQ, as a non-formal educational institution, has an important role in instilling Islamic values through learning the Qur’an, aqidah, and morals. However, in its implementation, several obstacles are still found, such as the low understanding of students regarding religious values, varying abilities in reading the Qur’an, and the lack of support from family and community environments.This study employed a descriptive qualitative approach. Data were collected through observation, interviews, and documentation at TPQ Fattuhul Qulub, Doyo Baru District. The focus of the research includes the planning, implementation, and evaluation processes of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah.The results of the study indicate that the instillation of Islamic Religious Education values has been carried out through structured stages of planning, implementation, and evaluation. The learning process was conducted using the methods of Iqra’, tahsin, tahfidz, talaqqi, lectures, role modeling, habituation, and exemplary stories. In the Qur’anic aspect, students were guided to read the Qur’an according to tajwid rules and memorize short surahs, while in the Aqidah aspect, students were taught the pillars of faith, the attributes of Allah and His Messenger, and the formation of Islamic morals. The evaluation results showed improvements in Qur’anic reading skills, memorization, understanding of aqidah, and changes in students’ religious behavior, such as becoming more disciplined, polite, and diligent in worship. This success was supported by the exemplary behavior of the teachers and the involvement of parents in the learning process.

This research is motivated by the importance of understanding the development of the Kingdom of God in Indonesia as a reality present in the lives of the people through the values ​​of love, justice, and peace in a pluralistic society. The purpose of this research is to analyze the factors that support and hinder the development of the Kingdom of God in Indonesia and explain its application in contemporary life. The method used is a qualitative descriptive method through a literature review and theological analysis of the social, cultural, and religious dynamics that are developing in Indonesian society. The results of the study indicate that the development of the Kingdom of God is supported by the role of the church in evangelistic missions, holistic services, universal values ​​of love and justice, and a spirit of religious moderation. On the other hand, this development is hampered by local cultural resistance, socio-political dynamics, a lack of comprehensive theological understanding, and the potential for conflict in poorly managed plurality. The implications of this research emphasize that the Kingdom of God needs to be lived as a contemporary reality through personal and social transformation, obedience to God's will, and the realization of identity as citizens of the Kingdom of God in everyday life.

The book on the City of God and the City of Man is a masterpiece by St. Augustine that is very influential in the history of philosophy and theology. This book contains the background of Augustine's philosophical and theological reflections on the accusation of the destruction of the Roman Empire against Christianity. The City of God described in Augustine's perspective is a city that prioritizes love for God. While the City of Man is a city that reflects self-love. The implications of both types of cities in Augustine's perspective are very relevant to be discussed in the discourse on the concept of statehood. This paper also aims to analyze the relationship between democracy and capitalism in the perspective of Augustine of Hippo's thought, especially through the concept of civitas Dei (City of God) and civitas terrena (World City). This study uses a qualitative method with a library research approach. The results of this study show that democracy and capitalism, although providing space for freedom, are vulnerable to deviations when not guided by the correct moral orientation. In light of Augustine's thought, the crisis in modern democracy such as; Money politics, media manipulation, and anarchic demonstrations reflect the dominance of self-love (amor sui) that characterizes the civitas terrena. Therefore, democracy can only operate fairly if it is rooted in moral values ​​that lead to the common good (Bonum communae).

The book on the City of God and the City of Man is a masterpiece by St. Augustine that is very influential in the history of philosophy and theology. This book contains the background of Augustine's philosophical and theological reflections on the accusation of the destruction of the Roman Empire against Christianity. The City of God described in Augustine's perspective is a city that prioritizes love for God. While the City of Man is a city that reflects self-love. The implications of both types of cities in Augustine's perspective are very relevant to be discussed in the discourse on the concept of statehood. This paper also aims to analyze the relationship between democracy and capitalism in the perspective of Augustine of Hippo's thought, especially through the concept of civitas Dei (City of God) and civitas terrena (World City). This study uses a qualitative method with a library research approach. The results of this study show that democracy and capitalism, although providing space for freedom, are vulnerable to deviations when not guided by the correct moral orientation. In light of Augustine's thought, the crisis in modern democracy such as; Money politics, media manipulation, and anarchic demonstrations reflect the dominance of self-love (amor sui) that characterizes the civitas terrena. Therefore, democracy can only operate fairly if it is rooted in moral values ​​that lead to the common good (Bonum communae).

Knowledge should not only make human beings intellectually capable, but also guide them to understand the meaning and direction of life. However, in modern education, knowledge is often reduced to an instrument for obtaining grades, degrees, employment, and material success. This condition indicates a crisis of meaning in education, where knowledge grows rapidly but is not always followed by moral awareness and spiritual maturity. This article examines the Philosophy of Unity of Sciences as an alternative paradigm to restore the meaning of knowledge in modern education. This study uses library research with a descriptive-critical approach. The primary sources include the Qur’an, Hadith, Al-Ghazali’s Iḥyā’ ‘Ulūm Al-Dīn, Syed Muhammad Naquib Al-Attas’ Islam and Secularism, and the Javanese ethical text Serat Wedhatama. This article is also strengthened by the thoughts of Muslim scholars such as Al-Kindi, Al-Farabi, Ibn Sina, Al-Biruni, Ibn Al-Haytham, Al-Khawarizmi, and Ibn Khaldun. The result of this study shows that the Philosophy of Unity of Sciences views all knowledge as originating from Allah. Therefore, religious knowledge and general knowledge should not be separated or opposed to each other. Both should work together to form human beings who are faithful, rational, ethical, and responsible. In this sense, knowledge can be understood as “a way home”, namely a way to return to God, to the self, to humanity, and to nature.

The Qur'an al-Karīm employs at least four principal terms in referring to human beings, namely al-basyar, al-insān, al-nās, and banī Ādam. These terms are not merely synonymous; rather, each represents distinct yet complementary dimensions of humanity in constructing a holistic concept of the human being. This study aims to: (1) analyze the semantic meanings of these four terms based on mufrodat studies, Makkiyah-Madaniyah classification, and asbābun nuzūl; (2) compare the interpretations of classical scholars - Al-Ṭabarī, Ibn Kathīr, Al-Qurṭubī, and Fakhr Al-Rāzī - with those of contemporary scholars - Sayyid Quṭb, Ibn ‘Āshūr, M. Quraish Shihab, and Buya Hamka; and (3) formulate their implications for Islamic education. This research employs a library research method using the tafsīr maudhū‘ī approach integrated with Izutsu’s semantic analysis model. The findings reveal that al-basyar represents the physical-biological dimension of human beings; al-insān represents the spiritual dimension in relation to ‘ubūdiyyah toward Allah; al-nās represents the social-collective dimension; and banī Ādam represents the intellectual-rational dimension inherited from Adam through the divine gift of teaching al-asmā’ (Qur'an 2:31). Collectively, these four dimensions provide fundamental implications for the development of objectives, curriculum, methodology, and evaluation within holistic and comprehensive Islamic education.

This study examines the concept of God’s holiness in Leviticus 10:1–7 through an exegetical approach to the event of the “strange fire” offered by Nadab and Abihu. The background of this research lies in the need to rediscover the true meaning of God’s holiness, which is often misunderstood in contemporary worship practices. The purpose of this study is to explore the theological meaning of the passage and its implications for faith and worship. The research uses a qualitative method based on literature study, focusing on historical, literary, and thematic analysis of the biblical text. The findings reveal that God’s holiness in this passage is absolute and cannot be violated without serious consequences. The action of Nadab and Abihu in offering unauthorized fire shows that worship is not only about sincere intention but also about obedience to God’s commands. The immediate divine judgment highlights that God’s holiness demands total reverence. Furthermore, this event serves as a warning for the community to maintain holiness in worship. In conclusion, God’s holiness in Leviticus 10:1–7 is radical and requires complete obedience from humanity. The implication of this study is the importance of cultivating reverence, discipline, and obedience in worship, ensuring that faith practices are aligned with God’s will rather than human preference.

Learning fiqh is a very important thing to learn because fiqh regulates all the laws of Allah related to human work where the laws are taken from the Qur'an and Sunnah by means of ijtihad. However, in the field there are still many students who do not understand how to perform tayammum taharah correctly. This happens due to lack of understanding and insufficient habits. Thus, this PKM activity aims to educate students related to taharah so that students not only understand theory, but can apply it in daily life according to Islamic law. The method used is Asset Based Community Development (ABCD) with the stages of discovery, dream, design, define, and destiny. To optimize local potentials such as the competence of ustazah and TPQ facilities, through lectures, demonstrations, discussions, hands-on practice, and evaluation based on interactive quizzes. The results of the tayammum mentoring activities show that TPQ Darul Falah students are very active and interactive during learning. Students who initially did not understand the procedures of tayammum properly and perfunctorially, are now able to do it according to Islamic law. In addition, this training activity provides direct understanding and experience to ustazah and students of TPQ Darul Falah in learning tayamum practice.

In the face of Indonesia’s escalating family crises amid rapid digital disruption and post-pandemic social recovery, this study proposes a novel “Dual-Ethos Synergy Model” that integrates the Fruits of the Spirit (Galatians 5:22–23) with the second principle of Pancasila, namely “Just and Civilized Humanity.” The study is grounded in qualitative fieldwork conducted at Gereja Bethel Indonesia Pemulihan Keluarga Allah (GBI PKA). The findings demonstrate that the integration of Christian spiritual values and civic ethics fosters restorative character formation within families and church communities. This synergy produces practical outcomes, including stronger empathy in community service, improved interpersonal relationships, and more constructive conflict resolution practices. Using data gathered through nine in-depth interviews, participant observations, and document analysis, the study addresses existing gaps in urban church discipleship by combining spiritual transformation with social responsibility and civic engagement. The proposed model also offers implications for scalable digital-hybrid ministry programs focused on family restoration and contributes to the development of contextual theological praxis within pluralistic and multicultural societies. Limitations of the study and recommendations for future research are also discussed.

This study examines the construction of da'wah methodology in the Qur’an based on Imam Ibn Kathir’s interpretation in Tafsir Al-Qur’an Al-‘Azhim. The research focuses on Qur’anic verses that explain the commands, principles, and methods of da'wah practiced by the prophets and messengers. Using a library research method, this study places Tafsir Ibn Kathir as the primary source, supported by relevant tafsir works and academic literature. The findings show that the Qur’anic da'wah methodology, according to Ibn Kathir, follows a universal and consistent pattern grounded in tawhid, wisdom, good advice, and courteous dialogue. The da'wah of the prophets shares a common objective, namely inviting people to worship Allah alone, obey His commands, and follow the messengers sent to them. The novelty of this study lies in its systematic formulation of Qur’anic da'wah methodology through Ibn Kathir’s classical interpretation, revealing the continuity of da'wah principles across prophetic generations. The study also emphasizes that effective da'wah depends on the suitability of methods to audience conditions and the moral example of the da’i. Therefore, this methodological construction is both normative and practical for contemporary da'wah challenges. It strengthens understanding of prophetic communication ethics in responding to diverse social and religious contexts today. This research contributes to the development of da'wah and tafsir studies and may serve as a conceptual reference for Qur’an-based da'wah practice.

Modern higher education faces significant challenges regarding character crisis and moral degradation amidst mass digitalization. This study aims to analyze the mechanism of internalizing ethical values from Ibn Jama’ah's book Tadzkirat al-Sāmi‘ wa al-Mutakallim among STIT Riyadhussholihiin students as a response to contemporary moral issues]. The research employs a qualitative descriptive-analytical approach, combining field research and library research through content analysis, observation, and in-depth interviews. The findings reveal that the internalization process occurs systematically through stages of value transformation, transaction, and transinternalization. Key ethical values internalized include soul purification (tazkiyatun nafs), sincerity of intention, time management, and adab toward educators. The success of this internalization relies heavily on the synergy between students' intrinsic awareness, lecturers' role modeling (uswah hasanah), and a conducive campus ecosystem. The implication of this study is the provision of a practical strategy for Islamic higher education institutions to produce graduates who are khair al-barīyah—individuals who possess broad knowledge, fear of Allah, and leadership integrity.

The expression “God regretted” in Genesis 6:7 is one of the most theologically problematic statements in the Old Testament, as it seems to contradict the classical doctrine of God’s immutability. This study aims to examine the meaning of this expression through an exegetical approach, emphasizing the analysis of the Hebrew text and the lexical use of the word nāḥam. The method employed is qualitative-descriptive with a historical-grammatical and biblical-theological approach. The primary data are derived from the Hebrew text in the Biblia Hebraica Stuttgartensia and supported by lexical sources. The results indicate that the word nāḥam in Genesis 6:7 does not imply regret in the sense of wrongdoing, but rather refers to divine sorrow over the moral corruption of humanity. The expression represents a form of anthropomorphism used to depict the relationship between God and humans in language comprehensible to human beings. From an Old Testament theological perspective, this text affirms that God is relational and active in history, without compromising the consistency of His character. Therefore, the “regret of God” does not contradict the doctrine of divine immutability, but rather enriches the understanding of His involvement in human life.

This study examines the theological tension between devotion to God and the influence of mammon within the context of church ministry, as reflected in Matius 6:24. The research aims to analyze how materialism shapes attitudes, motivations, and practices in ecclesiastical service, particularly in relation to financial and administrative responsibilities. The method employed is a literature analysis combined with a phenomenological approach, allowing for an integration of biblical teachings and lived ministry experiences. The findings reveal that mammon is not merely a material entity but a competing spiritual force that demands human loyalty, often subtly influencing the orientation of ministry. Materialism, therefore, emerges as a critical challenge to ministerial integrity, especially in contexts involving financial management. The novelty of this study lies in its integration of theological reflection with empirical ministry experience, emphasizing that integrity in church service is not only tested in spiritual expressions but also in the handling of material resources. This study contributes to practical theology by offering a contextual understanding of how faithfulness to God must be maintained amidst the persistent tension between spiritual calling and material demands.

This study aims to examine the role of literary catechesis in helping believers, especially young people, to understand and live out the Word of God in their daily lives. The background of this research is rooted in the rapid development of technology and the flow of information, which significantly influence how young people perceive and experience their faith. In this context, catechesis is often still conducted in a one-way manner and tends to lack connection with participants’ lived experiences. Therefore, a more contextual and participatory approach is needed. This research employs a literature study method by analyzing various sources, including academic journals and Church documents, particularly the Petunjuk untuk Katekese (2020). The findings show that literary catechesis is an effective approach because it places Sacred Scripture at the center of faith formation through processes of reading, understanding, and reflecting on the text. This approach enables participants not only to know the content of Scripture but also to relate it to their personal life experiences.

Thomas Aquinas was a major figure in the Era of Scholasticism in the Middle Ages, who was very influential and famous for driving the Western world's resistance to Augustine and Plato's teachings on Eastern mysticism that are still preserved. According to Thomas Aquinas, faith and reason are processes in Christian philosophy. However, please note that this is not possible due to a limitation of reason. Although reason does not transcend mystery, reason can facilitate the understanding of the mystery of God, whereas faith is an intermediary to bridge man's mind with God. Although mystery can overcome the intellect, the two are complementary understandings. Thus, Thomas concludes that two kinds of knowledge do not contradict each other, but that stand side by side, namely natural knowledge, which is based on rare intellect and has things of a general human nature as its object, and the knowledge of faith, which is based on revelation and has divine truth, which is in the scriptures, as its object. Thomas himself provided 5 proofs that God is always there.

Marriage is a very strong contract (mistaqan ghalidan) to obey Allah's commands and carrying it out is an act of worship. The goal is to realize a household life that is sakinah, mawaddah, and rahmah. In the realization of a household with the bonds of marriage there are components that cover it, both in terms of regulations and legal concepts. Basically, a marriage agreement is a form of protection or protection if in the future there are things that are not desired by both parties such as death, divorce or bankruptcy, the legal basis regarding the marriage agreement itself has been regulated in the Compilation of Islamic Law and the Marriage Law Number 1 of 1974 and the Constitutional Court Decision No. 69 / PUU-XII / 2015, After the birth of the Constitutional Court Decision Number 69 / PUU / XII / 2015, the marriage agreement has changed both in terms of the time of creation and the institution that has the authority to ratify the marriage agreement.