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This research aims to analyze the gap between the profit-sharing principle as the normative foundation of Islamic economics and the risk management practices applied in sharia cooperatives, considering the ongoing inconsistencies in the implementation of the risk-sharing principle. The research method employs a qualitative approach thru literature study with thematic and comparative analysis techniques on relevant academic literature. The results and discussion indicate that sharia cooperatives tend to adopt a conventional risk management paradigm oriented toward institutional stability, thereby triggering the dominance of non-profit-sharing contracts and the shift of the concept of risk sharing to risk shifting in operational practices. The gap is influenced by structural factors, including limitations in managerial capacity, information asymmetry, potential moral hazard, and pressures of institutional sustainability. This study concludes that the risk management practices of sharia cooperatives do not fully reflect the principles of Islamic economics, thus necessitating a reconstruction of a more integrative and contextual risk management model. As a suggestion, sharia cooperatives need to develop a risk management framework based on risk sharing that is adaptive to operational risks without disregarding the values of justice and partnership as the main characteristics of Islamic economics.

This study looks at how da'wah management plays a role in running the Qur'an memorization curriculum at SDIT Islamiyah Proyek Desa Belinteng. The tahfizh program isn't just seen as a way to pass on religious knowledge it's also viewed as a da'wah tool and a means of building religious character in students from an early age. The study aims to explore how management functions including planning, organizing, directing, and evaluating are applied in running the tahfizh program at the school. The research uses a descriptive qualitative approach, with data collected through interviews, observation, and document review. The key informants were the school principal and the tahfizh teachers. The findings show that the tahfizh program has been managed in a fairly structured way, covering memorization target-setting, clear division of responsibilities, regular memorization sessions, and periodic progress assessments. Beyond improving students' memorization skills, the program also helps instill discipline, good manners, and a love for the Qur'an. That said, the program still faces some challenges, mainly students' lack of focus and limited muroja'ah practice at home.

This study examines students’ interest in participating in the Al-Kautsar Tahfidz Dormitory Program at MAN 1 Baubau and identifies the factors influencing their participation. The study also seeks to provide a deeper understanding of how both internal and external conditions shape students’ willingness to engage in the program. Using a qualitative descriptive approach, data were collected through semi-structured interviews with dormitory supervisors, participating students, and non-participating students. Additional supporting information was also gathered through informal discussions and observation in the dormitory environment to strengthen the data validity. Data were analyzed through data reduction, data presentation, and conclusion drawing in an iterative process to ensure accurate interpretation. The findings indicate that students’ interest is shaped by internal factors, such as religious motivation, the desire to memorize the Qur’an, and self-improvement, as well as external factors, including parental support, peer influence, program socialization, and the religious dormitory environment. Conversely, low interest is associated with limited family support, low self-confidence in Qur’anic literacy, competing activities outside school, and perceptions of a demanding dormitory schedule. Overall, the program contributes positively to students’ religious character, discipline, and Qur’anic memorization skills, although variations in student interest remain evident depending on their personal and environmental conditions.

The crisis of student morality and etiquette in higher education institutions has become an increasingly concerning phenomenon in the modern era. Social changes, the rapid development of digital technology, and the weakening The crisis of student morality and etiquette in higher education institutions has become an increasingly concerning phenomenon in the modern era. Social changes, the rapid development of digital technology, and the weakening internalization of religious values have contributed to a decline in students' moral character, which is reflected in poor communication ethics, lack of respect for lecturers, plagiarism practices, individualistic attitudes, and weak academic responsibility. This study aims to analyze the implementation of Islamic values in addressing the crisis of student etiquette at UIN Walisongo Semarang. The research employs a qualitative approach with a descriptive method through literature review, observation, and data collection from various scientific journals. The findings indicate that the implementation of Islamic values, such as akhlaq al-karimah (noble character), trustworthiness (amanah), discipline, Islamic brotherhood (ukhuwah Islamiyah), and responsibility, can serve as effective solutions in developing students' religious and ethical character. These values are implemented through spiritual development programs, an Islamic academic culture, lecturers' role modeling, Islamic student organization activities, and character education based on Islamic principles. This study emphasizes that the integration of Islamic values into the campus education system constitutes a strategic step in shaping a generation of Muslim intellectuals who excel not only academically but also possess strong morality and ethical conduct.

The contemporary moral crisis, marked by the prevalence of hoaxes, corruption, intolerance, and hedonism, demands a strategic response from the Islamic tradition. This research aims to actualize Prophet Muhammad's (PBUH) moral exemplariness as a strategy for strengthening Muslim character. Using a qualitative literature review method with a thematic-integrative approach, this study analyzes primary sources (the Quran, authentic hadiths, classical Islamic texts) and secondary sources (national and international academic journals). The findings identify five dimensions of Prophetic exemplariness (siddiq, amanah, rahmah, zuhud, hikmah) that directly correspond to 24 character strengths in Peterson and Seligman's Values in Action (VIA) framework. This research formulates four actualization strategies: internalization through contemporary Sufism, behavioral modeling (uswah fi'liyah), moral community reinforcement (al-biah al-shalihah), and Islamic digital literacy. The primary contribution of this research is an integrative model linking Prophetic moral values with modern character psychology, supplemented by an integration table mapping moral crises, Prophetic values, and character-strengthening strategies. This model is intended to serve as an operational framework for Islamic educational institutions, families, and Muslim communities in addressing moral crises systematically and evidence-based.

This study aims to describe the implementation of Islamic school culture in shaping the religious character of students at SMK Islam Insan Mulia. The research employed a descriptive qualitative approach based on interview transcripts with three students from different vocational programs, namely Mechanical Engineering, Accounting, and Culinary Arts. Data were analyzed through data condensation, thematic coding, data presentation, and interpretive conclusion drawing to obtain a comprehensive understanding of students’ experiences. The findings indicate that Islamic school culture is implemented through religious routines, student discipline, teacher guidance, ethical vocational learning, and the development of a clean and orderly school environment. These practices contribute to the formation of religious character, which is reflected in students’ worship awareness, moral responsibility, honesty in learning, discipline, cooperation, and future orientation. The study also identified several challenges, including limited student independence, peer dependence in group assignments, and the gradual development of facilities in a new vocational program. These findings suggest that Islamic school culture needs to be managed consistently through habituation, teacher role modeling, continuous monitoring, and integration with vocational competencies. The study implies that strengthening Islamic school culture can support both religious character formation and vocational readiness among students.

Within the framework of Islamic family law (fiqh munakahat), the issue of nusyuz plays a significant role, as it is closely related to maintaining harmony and stability in the marital relationship. Generally, nusyuz is often defined as a form of a wife’s disobedience toward her husband. However, Islamic jurisprudence acknowledges that nusyuz can also be committed by a husband if he fails to fulfill the rights, responsibilities, and obligations he owes to his wife, in accordance with the principles of Sharia. This study aims to provide a comprehensive analysis of the concept of nusyuz in the context of family life, from the perspective of fiqh munakahat. The discussion covers the meaning and characteristics of nusyuz, its legal basis in Islamic sources, the factors contributing to its emergence, its various manifestations in married life, its implications for family relationships, and existing methods for addressing this issue. This study employs a literature review method supported by a descriptive qualitative approach, drawing on relevant literature from classical and contemporary Islamic legal sources. The results indicate that resolving issues of nusyuz should be approached through a gradual and constructive process, including counseling, dialogue, mediation, consultation, and reconciliation. These steps aim to restore mutual understanding and strengthen family unity. Therefore, raising awareness of each spouse’s rights and obligations is crucial to preventing nusyuz and creating a household filled with peace, love, mutual respect, and intimacy.

This study discusses the concept of polygamy from the perspectives of Islamic law and positive law in Indonesia, focusing on the principles of justice and its impact on women and families. Polygamy is one of the issues in fiqh munakahat that continues to generate debate because it is considered closely related to patriarchal culture, gender inequality, and violence against women. This study aims to analyze the legal basis of polygamy in the Qur’an, the views of scholars of tafsir and fiqh regarding polygamy, as well as the regulation of polygamy in Indonesian legislation. This study employs a library research method with a normative-sociological approach. Data sources were obtained from books of tafsir, fiqh, hadith, Islamic legal literature, and laws and regulations related to marriage in Indonesia. The findings indicate that Islam permits polygamy under very strict conditions, particularly regarding the husband’s ability to act justly both materially and emotionally. However, justice in emotional aspects and affection is considered very difficult for ordinary people to achieve, as emphasized in Qur'an Surah An-Nisa verse 129. In Indonesian positive law, the primary principle of marriage is monogamy, while polygamy is only permitted under certain circumstances with administrative requirements and court approval. This study concludes that the practice of polygamy in the modern era should be understood contextually by considering aspects of public welfare (maslahah), the protection of women’s rights, family justice, and the primary objectives of Islamic law in establishing a harmonious family characterized by sakinah, mawaddah, and rahmah.             

This paper offers a comparative analysis of character education through the lens of Islamic and secular humanistic paradigms. Recognizing the increasing cultural and religious diversity in contemporary educational settings, the study emphasizes the importance of an integrative approach that respects both spiritual and rational ethical frameworks. Islamic character education centers on virtues derived from divine guidance, fostering a moral compass anchored in faith, while secular humanistic education promotes critical thinking, autonomy, and universal ethical principles grounded in reason and empathy. By synthesizing these approaches, educators can cultivate learners’ moral resilience, empathy, and ethical commitment within pluralistic societies. The paper further highlights the benefits of intercultural dialogue, pedagogical innovation, and cultural competence for teachers, parents, and communities in supporting holistic moral development. Ultimately, the integration of these models enriches character education, preparing students to become ethically responsible and socially engaged citizens in globalized contexts

The rapid advancement of digital technology has significantly influenced various aspects of children's and adolescents' lives, particularly emotional development and social interaction. Excessive and uncontrolled use of digital media may negatively affect emotional regulation, communication skills, and interpersonal relationships. Therefore, educational institutions play an important role in helping students develop positive character and social behavior. Islamic Religious Education (IRE) is expected to contribute to character formation by instilling moral values, strengthening self-control, and encouraging healthy social interactions. This study aimed to analyze the effectiveness of Islamic Religious Education learning on the emotional development and social interaction of late childhood students in the digitalization era. A quantitative study with a cross-sectional design was conducted among 40 students at MIS As-Syafi'iyah 10 Bogor in 2026. Data were collected using structured questionnaires and analyzed using the Chi-square test. The findings revealed that 32 respondents (80%) demonstrated a good level of Islamic Religious Education learning. In addition, 23 respondents (57.5%) showed good emotional development, while 28 respondents (70%) demonstrated good social interaction. Statistical analysis showed a p-value of 0.001 (<0.05), indicating a significant effectiveness of Islamic Religious Education learning on students' emotional development and social interaction. These findings suggest that Islamic Religious Education contributes positively to fostering emotional maturity and improving social relationships among students in the digital era.

This study aims to analyze the internalization of Islamic developmental psychology values through the Qur'an memorization (Tahfidz Al-Qur'an) program in shaping the character of middle adolescents aged 13–17 years in the digital era at Al Hayya Orphanage Foundation, Depok. Adolescence is a transitional stage characterized by significant physical, emotional, social, and spiritual changes. In the digital era, adolescents face various challenges, such as social media addiction, cyberbullying, declining social interaction, and moral degradation, all of which may affect character development. Therefore, strengthening character education based on Islamic values has become increasingly important. This research employed a qualitative approach using a case study method to gain an in-depth understanding of the phenomenon under investigation. Data were collected through observation, in-depth interviews, and documentation involving orphanage caregivers, Tahfidz instructors, and students at Al Hayya Orphanage Foundation, Depok. The findings indicate that the Tahfidz program plays a positive role in character formation through habituation, role modeling, spiritual guidance, and a supportive religious environment. From the cognitive perspective, students demonstrated improvements in discipline, concentration, responsibility, and self-regulation. Emotionally, they became more patient, better able to control their emotions, and experienced inner peace through intensive engagement with the Qur'an. Socially, the program fostered attitudes of mutual assistance, respect, empathy, and stronger social relationships among students.This study reveals that the Tahfidz program serves not only as a means of memorizing the Qur'an but also as an effective medium for internalizing the values of Islamic developmental psychology and fostering Qur'anic character among adolescents in facing the challenges of the digital era.  

The fiqh principle stating that a leader’s policies and actions toward the people must be based on public welfare is an Islamic legal principle emphasizing that every action and policy of a leader should be oriented toward the interests and well-being of society. This study aims to examine the meaning, normative foundations, concepts, and implementation of this principle in state governance. The research employs a library research method with a normative approach through the analysis of the Qur’an, Hadith, fiqh literature, scholarly journals, and relevant legislation. The findings indicate that this principle has a strong foundation in the Qur’an and Hadith, particularly regarding trustworthiness, justice, and the responsibility of leaders toward their people. Conceptually, this principle is closely related to the theories of maqashid al-shari’ah and siyasah shar’iyyah, which place public welfare as the primary objective of Islamic law. In practice, the principle is applied in various fields, including public administration, law and legislation, religious policies, as well as economic and fiscal policies. Its implementation can be seen in policies concerning the prohibition of interfaith marriage, marriage dispensation, marriage legalization hearings (isbat), the suspension of Hajj departures during the COVID-19 pandemic, and the management of state finances during the era of the Rightly Guided Caliphs. Therefore, this principle demonstrates that Islamic law possesses flexible and adaptive characteristics while maintaining a strong orientation toward public welfare, making it relevant to modern systems of governance.

This study was conducted to examine the integration of spiritual intelligence into Islamic Religious Education (PAI) learning as an effort to strengthen students’ character. At MA Al-Amien Bugih Pamekasan, some students still demonstrate a lack of discipline, responsibility, and honesty in the learning process. To address these issues, PAI teachers integrate spiritual values through religious activities and the cultivation of positive habits during classroom instruction. This study aims to describe the implementation of spiritual intelligence integration, the strategies used by teachers, and its implications for students’ character development. This research employed a descriptive qualitative approach. Data were collected through observations, interviews, and documentation involving purposively selected informants, namely PAI teachers and students. Data analysis followed the Miles, Huberman, and Saldana model, including data reduction, data display, and conclusion drawing. The validity of the findings was ensured through source and technique triangulation. The results indicate that the integration of spiritual intelligence in PAI learning has been implemented systematically through planning, implementation, and evaluation stages. Teachers incorporate spiritual values through religious practices, role modeling, learning reflections, discussions of moral values, and character assessments. These strategies contribute positively to the development of students’ character, particularly in fostering discipline, responsibility, honesty, cooperation, empathy, and independence. Although several challenges remain, including differences in students’ backgrounds, limited instructional time, and external environmental influences, the integration of spiritual values continues to support sustainable character development among students. The findings highlight the important role of spiritual intelligence in creating meaningful learning experiences and promoting positive character formation in Islamic educational settings.

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 character crisis among students has become a serious concern, marked by the rise of deviant behaviors such as bullying, drug abuse, and criminal acts committed by minors. This phenomenon underscores the urgent need to strengthen religious character through the active role of teachers in the school environment. This study aims to describe the role of teachers in shaping the religious character of Grade III students at Madrasah Ibtidaiyah Ma'had Al-Zaytun, as well as to identify the supporting and inhibiting factors in the character formation process. A qualitative approach was employed, with data collected through in-depth observation, interviews, and documentation. Research subjects were determined using snowball sampling, while data validity was verified through source triangulation, technique triangulation, and time triangulation. The findings reveal that teachers play multiple strategic roles in shaping students' religious character, including acting as educators, instructors, mentors, motivators, evaluators, facilitators, and advisors, as well as serving as role models and fostering habitual religious practices. Supporting factors in religious character formation include the availability of school facilities and infrastructure, along with various religious activities within the school environment. Inhibiting factors consist of internal factors related to students' individual characteristics and external factors stemming from the home environment. These findings affirm that the teacher's role is multidimensional and requires synergy between the school and family environment to effectively cultivate strong religious character in students.

This study aimed to examine: (1) the effect of Scout coaching on students’ character development; (2) the effect of SISPALA coaching on students’ character development; and (3) the simultaneous effect of Scout and SISPALA coaching on students’ character development at Darussalam Pannyangkalang Islamic Senior High School, Gowa Regency. This research employed a descriptive correlational quantitative approach with a cross-sectional design. The population consisted of all students actively participating in Scout and SISPALA activities. Using total sampling, 24 students were selected as respondents. Data were collected through questionnaires and documentation and analyzed using simple and multiple linear regression with SPSS. The findings revealed that Scout coaching had a positive and significant effect on students’ character development (t = 4.083, p = 0.000 < 0.05). SISPALA coaching also had a positive and significant effect (t = 2.888, p = 0.009 < 0.05). Simultaneously, Scout and SISPALA coaching significantly affected students’ character development (F = 11.911, p = 0.000 < 0.05). The coefficient of determination (R² = 0.531) indicated that 53.1% of the variance in character development was explained by Scout and SISPALA coaching.

The presence of Generation Z, who grew up entirely in the digital era, has triggered a fundamental transformation in Muslim religious practices, where social media has replaced conventional religious institutions as the primary source of religious information. This condition creates a paradox: Gen Z has become a generation that is highly religious online, yet is often disconnected from physical communities and traditional religious authorities. This study aims to analyze the character of Muslim Gen Z religiosity, identify its forming factors, and examine the impact of the digital era on their religiosity. This study employed a descriptive qualitative approach using a library research method. The findings indicate that Muslim Gen Z religiosity is characterized by personalization, flexibility, and digital spirituality, strongly influenced by social media. These characteristics are shaped by massive digital technology accessibility, the effectiveness of contextual Islamic preaching on platforms such as TikTok, as well as spiritual needs and social pressure from the digital environment. The digital era brings positive impacts in the form of increased accessibility and religious literacy, but also negative impacts including shallow religious understanding, vulnerability to information bias, and potential exposure to extreme ideologies. This study implies the importance of an integrated digital religious literacy strategy through critical thinking-based Islamic Religious Education curriculum reform, enhancement of educators' digital capacity, and cross-sector collaboration to strengthen Gen Z's moderate and reflective religious understanding.

The acceleration of digitalization in recent years has shaped a new socio-economic landscape in Indonesia. Access to app-based financial services and online entertainment has increased rapidly, but at the same time, illegal online lending and digital gambling, targeting adolescents, have flourished. This paper explores a Community Service intervention model that combines preventative digital literacy and artificial intelligence (AI) optimization within the La Tansa Islamic Boarding School in Palembang. The research was conducted using a qualitative approach with participant observation, in-depth interviews, focus group discussions, and written reflection analysis. Findings indicate that strengthening digital literacy based on critical awareness not only improves risk understanding but also deepens self-control integrated with religious values. AI training for educators also encourages changes in learning practices to be more adaptive and reflective of the dynamics of the digital era. This model offers a digital resilience approach that can be replicated in other educational institutions with similar characteristics.

The field of education, especially Islamic Religious Education (PAI), has seen substantial changes as a result of the advancement of digital technology and artificial intelligence (AI). The existence of digital media and AI offers numerous opportunities to improve the effectiveness, efficiency, and quality of education through interactive, flexible, and easily accessible learning resources. The purpose of this article is to analyze how artificial intelligence (AI) and digital media are used in Islamic Religious Education. This includes the idea of AI and digital media, AI-based learning materials, the use of AI in educational activities, ethical considerations of AI use, the effects and difficulties of integrating AI, and the Islamic viewpoint on technological advancement. This study employed a library research method by collecting data from relevant journals, books, and other scholarly sources. The findings indicate that the use of AI and digital media in PAI learning can enhance access to information, personalize learning experiences, improve evaluation effectiveness, and increase student engagement in the learning process. However, the implementation of AI also presents several challenges, such as limited digital literacy among teachers, inadequate facilities and infrastructure, ethical concerns, and the potential decline of direct educational interaction between teachers and students. Therefore, the utilization of AI in Islamic Religious Education should be carried out wisely while maintaining Islamic values, ethics, and the primary goal of Islamic education in shaping students’ character.

This journal critically examines the process of harmonizing Pancasila values and Islamic principles within the development of the Citizenship Education (PKn) curriculum in Indonesia. The study aims to understand how the integration of these two values can strengthen national character, enhance tolerance, and enrich the learning process at elementary and secondary school levels. The methodology used is a literature review, analyzing various academic sources, curriculum documents, and theoretical studies related to the harmonization of national and religious values. The findings indicate that applying the principle of harmonization can improve students’ understanding of Pancasila and Islamic values simultaneously, as well as foster mutual respect and appreciation for Indonesia’s cultural and religious diversity. These results underscore the importance of incorporating these values into the PKn curriculum as a strategic effort to build a nation grounded in spiritual, nationalist, and tolerant values. Additionally, this research offers recommendations for developing a more inclusive and harmonious curriculum to create a tolerant, civil, and respectful society.