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This study discusses the practice of morning prayer as a form of lived religion within the school culture of a public elementary school. Morning prayer is understood not only as a formal religious activity, but also as a daily ritual that shapes students’ emotional experiences, religious habits, and social interactions. This study aims to explain the empirical practice of morning prayer, the social relationships formed through it, and its implications for religious education and school culture. The research employs a qualitative approach using school ethnography methods. Data were collected through observations, interviews with the principal, Islamic Religious Education (PAI) teachers, classroom teachers, and students, as well as documentation of the school’s religious activities. The findings show that students participate in morning prayer routinely every day before lessons begin, followed by the collective recitation of short surahs from Juz 30. The daily practice of morning prayer gradually becomes a habit for students in starting their learning activities, both at school and at home. Teachers perceive morning prayer as an opening activity for learning, as well as a means of fostering emotional calmness, discipline, and students’ religious character. Students also reported feeling calmer, happier, and more prepared to learn after praying. In addition, the presence of Juz Amma books, Asmaul Husna texts, the school prayer room (mushola), and the habituation of congregational dhuha prayer indicate the institutionalization of a religious culture within the school, even though these practices are not yet fully included in the official schedule. The findings indicate that morning prayer has become part of students’ daily school experience. Through routine collective prayer activities, students gradually develop emotional readiness, discipline, and religious habits before learning begins.

This study aims to analyze the implementation of Islamic marketing and digital-based Corporate Social Responsibility (CSR) at Pegadaian Syariah Surabaya from the perspective of maqashid sharia and assess how the integration of the two supports the sustainability of the institution and public trust. The background of the study departs from the development of digital technology that requires Islamic financial institutions to maintain transparency, fairness, data security, and sharia compliance in all marketing activities and social programs. The research method uses a descriptive qualitative approach through in-depth interviews, participatory observation, and documentation analysis on digital services and CSR activities of Pegadaian Syariah. The results show that digital Islamic marketing not only functions as a promotional tool, but also as a sharia education medium that upholds the values ​​of shidq, amanah, and maslahah, thereby supporting hifz al-din, hifz al-mal, and hifz al-‘aql. Meanwhile, the implementation of CSR covers the fields of religion, health, education, and empowerment of MSMEs that are in line with the five dimensions of maqashid sharia. The integration of Islamic marketing and CSR creates a strategic synergy that increases public trust, strengthens the institution's legitimacy, and ensures the sustainability of Pegadaian Syariah in the digital era. This research provides theoretical contributions regarding maqasid-based marketing and CSR strategies, as well as practical recommendations for strengthening sharia governance and digital education programs.

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.

This research discusses the education system in France with a focus on the development and challenges of Islamic religious education in the developed country. The study was conducted through a review of the history, geography, and applicable educational policies, so as to be able to describe how the education system in France integrates cultural aspects and historical values in learning practices. One of the main concerns of this study is efforts to improve teachers' competence in teaching Islamic religious subjects, even though religion is not explicitly taught in the national curriculum. The results of the study show that Muslims in France obtain religious education through private institutions and Islamic organizations that act as an alternative to formal education. The challenges faced include the limitations of teacher training and the negative perception of Islam by the public. These findings confirm that Islamic religious education in France flourished in a limited space, yet still contributed to the needs of Muslim communities. This research is expected to be a reference for other countries that face similar challenges in developing religious education, especially in the context of cultural integration, education policies, and strengthening the capacity of educators.

The global economy is increasingly marked by volatility, uncertainty, and disruption, compelling organizations to adopt business agility as a means of survival and competitiveness. Conventional agility emphasizes speed, responsiveness, and innovation, yet often lacks the ethical foundation required for long-term sustainability. In contrast, Islamic economic thought, guided by Maqasid al-Shariah—the preservation of religion, life, intellect, lineage, and wealth—prioritizes justice, fairness, and social responsibility in economic activities. This study analyzes how the principles of Maqasid can be aligned with business agility to form an ethically grounded and adaptive business model. Employing a qualitative research design with a library research approach, the study synthesizes insights from existing literature on agility, Islamic economics, and Maqasid through thematic content analysis. The findings indicate that while agility strengthens resilience and competitiveness, it requires Maqasid as a moral compass to ensure value-driven adaptability. The integration of agility and Maqasid creates a synergy that enables Islamic enterprises not only to withstand global turbulence but also to differentiate themselves as ethical, sustainable, and competitive actors in the global market. This research therefore proposes a Shariah-compliant agility model that balances responsiveness with ethical accountability, offering theoretical contributions to academic discourse and practical implications for Islamic financial institutions, halal industries, and Shariah-based SMEs. The study also highlights the role of policymakers in developing supportive frameworks that foster innovation while safeguarding Shariah compliance. Overall, the study underscores that agility guided by Maqasid is not merely a survival strategy but a pathway to global leadership in ethical and sustainable business practices.

Islamic Religious Education (PAI) plays a strategic role in shaping students’ character and developing their religious potential. However, religious learning often becomes less engaging if not presented creatively. The PAI Festival (Pentas PAI) in Karangharja Village, Pagelaran District, Cianjur Regency, was implemented to explore and foster students’ religious talents and interests through Islamic-themed competitions. This program applied the Asset-Based Community Development (ABCD) approach, focusing on mobilizing community religious assets such as Islamic teachers, preachers, and local religious institutions. The implementation consisted of five stages: discover, dream, design, define, and destiny. The results indicate that Pentas PAI effectively served as a medium for students to express their religious abilities, enhance enthusiasm for learning religion, and cultivate Islamic character values such as responsibility, sportsmanship, and confidence. Furthermore, the activity strengthened collaboration among schools, communities, and families in supporting religious education. By optimizing local assets and community participation, Pentas PAI successfully created an engaging and sustainable model of religious education at the village level.

Islamic economics is an economic system based on the principles of the Qur’an and the Sunnah, with the aim of providing benefit (maslahah) for humanity. Conceptually, Islamic economics is fixed, but in practice, depending on certain situations and conditions, it may change or be applied more broadly. The main principles of Islamic economics consist of four elements: tawhid (monotheism), balance, freedom of will, and responsibility. Production is not only about creating goods from materials that do not exist, but also about producing goods that are useful and beneficial. The goal of production is to achieve happiness in both the worldly life and the hereafter, based on the principles of maqasid al-shariah. Production must be in accordance with Islamic values, so that it does not conflict with the protection of religion, life, intellect, lineage, and wealth. Production priorities should follow basic needs, secondary needs, and complementary needs, while taking into account justice and social aspects such as zakat and charity. Production must be carried out optimally, and the results should be distributed fairly among owners, managers, administrators, and workers. Factors of production such as natural resources, labor, capital, management, technology, and raw materials are also inseparable from the production process.

This study discusses the implementation of the commemoration of the Prophet Muhammad’s birthday (Maulid Nabi Muhammad SAW) in Pematang Guntung Village as an effort to strengthen religious values and foster togetherness within the community. The commemoration of the Prophet’s birthday is a long-standing Islamic tradition carried out as a form of respect and love for the Prophet Muhammad SAW. The objectives of this study are to celebrate the Islamic holy day of Maulid Nabi, cultivate the love of the people for the Prophet, develop the potential of the younger generation in the field of religion, and strengthen Islamic brotherhood (ukhuwah islamiyah) among villagers. The research employed a descriptive qualitative method with data collection techniques including observation, interviews, and documentation. The collected data were analyzed in depth to describe how the Maulid event was conducted and its impact on the community. The findings revealed that the commemoration of the Prophet’s birthday brought significant positive effects. In addition to increasing understanding and practice of Islamic teachings, this activity also strengthened social bonds, encouraged youth participation, and raised collective awareness of the importance of preserving religious traditions. Furthermore, the event served as an effective medium to foster ukhuwah islamiyah, a spirit of togetherness, cooperation, and tolerance among community members. The Maulid tradition also functioned as an informal educational medium that instilled noble values, promoted the Prophet’s exemplary character, and reinforced moral development. Thus, the commemoration of the Prophet Muhammad’s birthday in Pematang Guntung Village was not only a religious tradition but also an instrument of education, character building, and social cohesion that reinforced unity and harmony within the community.  

Digital technology chance in Indonesia presents both occasions and constraint for the development of Islamic economics, particularly in implementing Islamic business strategies through e-commerce. The adoption of digital technology, including Islamic fintech and halal e-commerce, has expanded market access, improved efficiency, and strengthened MSME competitiveness while adhering to sharia principles. This study employs a qualitative method using library research and the maqāshid shariah framework to examine the role of digital innovations such as fintech and blockchain in supporting Islamic entrepreneurship. The findings indicate that Islamic business strategies in the digital era have the potential to broaden international market reach, enhance transaction clarity, and reinforce compliance with sharia principles. Furthermore, digital innovation aligns with maqāshid shariah objectives, focusing on the protection of religion, life, intellect, lineage, and wealth. However, challenges remain, including low digital literacy, complex sharia regulations, and the risk of platform misuse. Therefore, cross-sector collaboration, the enhancement of digital and Islamic economic literacy, and strengthening the role of sharia e-commerce supervisory bodies are essential to build a fair and sustainable business ecosystem. With these strategic measures, digital technology integration can serve as a key instrument in strengthening the ummah’s economy, promoting financial inclusion, and positioning Indonesia as a global hub for Islamic economics.

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

The economic ideas of the great Islamic jurist Abu Ishaq al-Syatibi are discussed in this article. Syatibi is most known for his formulation of the maqashid al-syari'ah, or goals of Islamic law.  Using primary and secondary sources found in library databases, the study takes a descriptive-analytical approach to history.  The results show that when it comes to fiscal measures like taxes, government expenditure, and minimum wage legislation, al-Syatibi stresses that maslahah (public interest) should be the primary aim of economic policy.  Efficient, fair, and sharia-compliant economic policies that take into account society's main, secondary, and supplementary requirements are essential, says al-Syatibi.  Even if it differs from more contemporary need theories like Maslow's hierarchy of requirements, al-Syatibi's maqashid al-syari'ah succeeds in meeting fundamental human needs by highlighting the role of religion.  Contributing significantly to the growth of Islamic economics, al-Syatibi's ideas highlight a middle ground between material and spiritual well-being.  

his research aims to identifiy various of attitude scales and psychomotor assessment techniques within the context of learning. The method used is a quantitative approach through library research. The data sources were obtained through a review of literature from academic journals, reference books, and various instructional documents that present numerical data related to the practice of assessing attittudes and skills. The objects of study in this research include types of attitude scales, such as the Likert scale, Guttman scale, and Semantic Differential scale, as well as psychomotor assessment techniques, including performance observation, performance appraisal, and the use of rubrics. Data analysis was carried out using descriptive quantitative methods by presenting how frequently each model is used and the tendency of its effectiveness as reflected in various literature findings. Based on the research resulth, the Likert scale is the most commonly used to evaluate students attitudes, while in the assessmentnof psychomotor aspects, performance observation is the primary technique of choice.    

This study aims to explore and analyze the values ​​of the integration of Islamic Religious Education (PAI) with science in learning in Senior High Schools (SMA) in the Riau Islands. In the era of globalization and rapid technological advances, it is important for education to integrate religious knowledge and science in order to create students who are not only intellectually intelligent but also have strong characters. The research approach used is qualitative descriptive with a case study method involving in-depth interviews, observations, and documentation studies in several high schools in the Riau Islands. This study found that despite major challenges in terms of limited infrastructure, human resources, and access to technology, the integration of PAI and science can enrich students' understanding of the relationship between religion and science. By integrating science into Islamic teachings, students not only learn scientific knowledge but are also trained to think critically in the context of religion and morals. On the other hand, geographical challenges and limited facilities in the Riau Islands cause gaps in the implementation of this integration. Therefore, this study suggests the need for more adaptive learning strategies, improved teacher training, and the use of mobile technology to overcome these challenges. This research is expected to contribute to the development of a more inclusive and relevant education curriculum, especially in remote areas such as the Riau Islands.

Looking at the culture that occurs in the environment where we live, most early education is handled by a mother, although there are some fathers who also pay great attention to children's education, but this is still relatively rare and most of the time it is the mother who educates them starting from being able to eat, walk, talk, bathe and etc. Due to the understanding in society that a mother only stays at home without needing to work, the job of earning a living is the father's duty, but in everyday life there are many households where the father's work cannot meet daily needs so the mother must help.In the end, many mothers have outside jobs, mothers are still required to educate their children and earn a living. For mothers, this is an obligation that they must carry out, apart from education in daily life, mothers must also think about psychological and spiritual development, Islamic religion, so that their children have a path that is blessed by Allah SWT.The method that career mothers usually use in educating their children is putting them in TPQ, Islamic boarding school, continuous habituation, parents providing examples. The results obtained from these various efforts are that children get used to praying 5 times a day from childhood, get used to reading the Al-Qur'an, are polite to their parents, behave well towards neighbors, older people or friends and so on.

In the world of education, we learn many important lessons. Despite this, many Indonesians still lack access to quality education, especially in underserved areas. This shows that they need to be made aware of the importance of education. So that students can actively realize their potential, education is an effort that is deliberately created to provide a conducive learning environment. This includes developing spiritual strength, religion, self-control, personality, intelligence, noble character, and abilities that are beneficial to oneself, society, nation and state. This literature study aims to examine the influence of the personality competence of Islamic Religious Education (PAI) teachers on the formation of morals in various senior high schools (SMA) in Indonesia. In the process of instilling morals in students, the teacher's personality competence is very important, considering that teachers are role models that students can emulate and emulate. This research uses a literature review method by analyzing various relevant scientific sources. It is hoped that the results of this discussion will provide an understanding of the influence of PAI teachers' personality competencies on student morals. The PAI teacher's personality competency acts as an internal driver that influences student behavior and morals. By understanding how these competencies influence us, we can gain valuable insight into improving the quality of education at the Senior High School (SMA) level.

This study examines the issue of distributing inheritance rights in the context of religious differences among heirs, which is often a complex issue in Islamic law. In traditional fiqh, heirs of different religions are generally not entitled to receive a share of a Muslim's estate. However, the maqashid shari'ah approach, which focuses on the purpose and wisdom of shari'ah, opens up opportunities to reinterpret such rules in light of the principles of justice, beneficence and family harmony. This study aims to analyze how maqashid shari'ah can be applied to provide a solution to the issue of inheritance rights for heirs of different religions. Using normative research methods, this study identifies the relevance of maqashid shari'ah in maintaining social stability, avoiding conflict, and ensuring family welfare. One of the approaches discussed is the application of mandatory wills as a mechanism to provide financial rights to non-Muslim heirs without violating the basic principles of shari'ah. The results show that maqashid shari'ah offers flexibility in addressing contemporary challenges, including the issue of interfaith inheritance. This approach not only emphasizes the importance of maintaining family relationships, but also creates a balance between normative justice and the practical needs of modern society.Thus,maqashid shari'ah becomes a relevant framework to answer inheritance issues in the context of religious differences.  

This research aims to explore people's preferences in choosing between conventional and Islamic banks, focusing on the factors that influence customer decisions. The research method uses a descriptive qualitative approach by collecting primary data through Google Form questionnaires and secondary data through literature studies. The results show that although 80% of respondents understand the differences between conventional and Islamic banks, 83% still choose conventional banks. The main reasons include ease of infrastructure access, wider ATM availability, and integration with educational institutions and workplaces. Interestingly, 63% of respondents cite religion as a key consideration, and 70% consider the usury aspect of bank selection.Islamic banks are considered to have the advantage of applying the principles of fairness, transparency, and avoiding usury. However, obstacles such as limited ATM networks and lack of cooperation with companies are the main challenges in attracting customers.The study suggests Islamic banks to expand their networks, improve public education, and develop more innovative financial products that still comply with sharia principles.

Cultural Islam and structural Islam are two approaches that reflect the dynamics of Islam in society. Cultural Islam Refers to religious expressions that are integrated with local culture, such as traditions, arts and customs. This approach emphasizes harmony between Islamic values ​​and cultural identity, making it more flexible in responding to social change. Meanwhile, structural Islam is more oriented towards systems and institutions, such as politics, economics and law. This approach aims to build a social order that is in accordance with Islamic principles through formal policies and regulations. This research aims to analyze the interaction and contribution of these two approaches in building a balanced life for Muslims between spiritual values ​​and social needs. This study uses a qualitative method with a text analysis approach and in-depth interviews with the main actors in each approach. The research results show that cultural Islam and structural Islam do not conflict with each other, but rather complement each other. Cultural Islam strengthens the spiritual and emotional aspects of society, while structural Islam provides a normative and regulative basis for society's life. In conclusion, integration between cultural Islam and structural Islam can be a solution to face the challenges of modernity without abandoning Islamic values. The synergy between the two is able to create harmony between local traditions and global demands, making Islam an inclusive and relevant religion in various contexts of life.

Integration between Islamic economy and green economy in the context of sustainable development. In this modern era, environmental challenges are increasingly pressing, and a holistic approach is needed to overcome these problems. The concept of maqashid sharia, which includes the protection of religion, life, reason, property and descendants, provides a comprehensive framework for integrating social, economic and environmental aspects in development. Education and environmental awareness based on Islamic values ​​are one of the important pillars in creating a society that cares about the environment. Several mosques in Indonesia have implemented environmentally friendly principles by optimizing the use of renewable energy and managing waste effectively. This shows that religious institutions can play an active role in supporting the green economy. However, there are still many challenges faced in implementing a green economy in Indonesia, including a lack of environmental literacy in society and human exploitation of other humans. Therefore, this paper aims to find strategies and recommendations that can be implemented to integrate Islamic economics within a sustainable development framework, so as to create synergy between economic growth, social welfare and environmental preservation. Therefore, it is hoped that this paper can contribute to the moral and material development of Islamic society and encourage active participation in environmental conservation efforts. Criticism and suggestions from readers are highly welcomed for future improvements.

Madrasah plays an important role as a place to pass on the values of ahl al-sunnah wa al-jama'ah. Madrasah has the same status as general educational institutions and has the characteristics of the Islamic religion. The increasing phenomenon of juvenile delinquency and the declining quality of student character, strengthening the function of education as a character builder has re-emerged and become an urgent and inevitable demand. The purpose of this community service is to launch a national character education movement starting from early childhood education to college. This launch is expected to overcome the problem of low student character. The method used in community service activities with systematic, structured, measurable stages, and real results of the activities carried out, namely observation, orientation, introduction of materials, implementation, and evaluation. The results of community service, character education is important to be given to students because the formation of a child's character is obtained in the school environment. This service has a positive impact on students of MtS Nurul Huda Mendalo because students are able to understand the importance of Character Education being applied in social life. Students are able to provide examples of the application of Character Education after the material for developing Character Education is given. Through this activity, students can learn that character education is not only provided at the MtS level, but is provided up to the tertiary education level.