Publication Search

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.

This Community Service (PKM) activity aims to improve the religious understanding of students through reading the book at the Ar Rohman TPQ, Candinegoro Village, Wonoayu, Sidoarjo. The context of this activity is the limited skills of students in reading and understanding the contents of the book in depth, so that a more interactive and effective learning method is needed so that students are not only able to read, but also understand and practice religious values ​​in everyday life. The method used is Participatory Action Research (PAR) which involves active participation between the activity implementer, TPQ administrators, and students, with the stages of planning, implementation, observation, and reflection. The activity was carried out through reading the book together, explaining the material, as well as question and answer sessions and direct practice that were adjusted to the level of understanding of the students to be more communicative and easy to understand. The results of the activity showed that the reading the book went well and received a positive response from students, marked by an increase in reading ability and understanding of the contents of the book, activeness, enthusiasm, and courage in practice and discussion. Furthermore, this activity contributes to character development, including discipline, responsibility, patience, and self-confidence. Therefore, it is effective in enhancing religious understanding while simultaneously shaping the character of students and deserves continued development.

The phenomenon of digital da'wah has significantly transformed the ways religious knowledge is accessed, interpreted, and disseminated in contemporary society. This study aims to analyze the patterns of actions and perceptions of TikTok and YouTube users toward religious content delivered by Gus Baha within the context of the digital religious space. Using Max Weber’s theory of rationalization as an analytical framework, this research explores how religious authority, knowledge transmission, and user interpretation undergo processes of rationalization on digital platforms.This study employs a qualitative approach using virtual ethnography, content analysis, and in-depth interviews with users of both platforms. Data were collected through observation of uploaded content, analysis of user interactions and comments, and examination of engagement dynamics.The findings indicate that user responses to Gus Baha’s content reflect Weber’s four types of social action. Instrumentally rational actions are evident in the use of short videos as practical and efficient learning tools. Value-oriented rational actions appear in users’ consistent efforts to deepen religious understanding. Affective actions emerge from emotional attachment to Gus Baha’s communicative style, while traditional actions are reflected in the perception of digital da'wah as a continuation of established religious learning traditions. Furthermore, digital rationalization through algorithms, short-video formats, and platform accessibility, shapes how religious knowledge is selected, interpreted, and circulated.This study concludes that digital religious spaces function not only as channels of dissemination but also as arenas for the transformation of religious authority, meaning construction, and religious practice in the digital era.

Religious learning in secondary schools is not only implemented through intracurricular activities but is also strengthened by applicative extracurricular programs. One form of actualizing religious learning is kultum khitobiyah activities within the Islamic Spiritual Organization (Rohani Islam/Rohis). This study aims to describe the actualization of religious learning through Rohis kultum khitobiyah activities in developing students’ public speaking skills and spirituality at SMA Negeri 2 Tuban. This research employed a qualitative approach using field research methods. Data were collected through observation, interviews, and documentation, while data analysis was conducted through data reduction, data display, and conclusion drawing. The results indicate that kultum khitobiyah activities effectively actualize religious learning through students’ active involvement in religious preaching practices. These activities contribute positively to the development of public speaking skills, particularly in terms of courage, self-confidence, and the ability to deliver ideas systematically. Furthermore, kultum khitobiyah activities also play a significant role in strengthening students’ spirituality, as reflected in increased religious awareness, internalization of Islamic values, and the manifestation of religious attitudes in daily life. Therefore, kultum khitobiyah activities within the Rohis extracurricular program have a strategic role in reinforcing religious learning by integrating communication skill development with students’ spiritual formation.

This study explores the shift from traditional to modernist educational paradigms in Islamic boarding schools (pesantren), which have been in existence since before Indonesia’s independence. The shift involves adapting learning methods while retaining traditionalist approaches, ensuring that they meet modern needs without eliminating their core values. The study uses a qualitative-phenomenological approach to examine three main areas: (1) the strategy of educational values and spiritual practices employed by pesantren leaders, with an emphasis on the TAQWA method, which aims to improve student understanding quickly; (2) the integration of Qur'an literacy, religious traditions, and environmental empowerment in the educational process; and (3) the impact of this model on student character development. Qur'an literacy in this context extends beyond reading and memorizing verses, focusing on understanding and actualizing its values in daily life. Religious practices such as book study, worship routines, and etiquette coaching promote moral development. Environmental activities, such as agriculture and natural resource management, encourage independence and ecological awareness. This holistic approach can serve as a model for character education, blending spiritual, social, and environmental aspects, while strengthening pesantren's role in fostering moral and ecological awareness.

Infrastructure expansion has been increasingly recognized as a transformative force shaping the social, economic, and cultural dynamics of coastal communities. This study investigates the effects of major infrastructure development specifically ports and toll roads on social mobility and religious practices within the traditional fishing communities of Bengkalis Island. Using a qualitative design, data were collected through field observations, in-depth interviews with fisherfolk, local leaders, and religious figures, as well as reviews of regional development policies. The findings reveal that new infrastructure has introduced shifts in livelihood patterns, encouraging economic diversification beyond traditional fishing activities. These shifts contribute to both upward and horizontal mobility, altering long-standing social hierarchies within the community. Moreover, the changing economic landscape influences religious life: traditional maritime rituals experience reduced centrality, while formalized religious organizations gain greater authority and participation. Infrastructure development also increases exposure to external cultural influences, accelerating negotiations of religious identity and modern interpretations of faith. Overall, this study argues that infrastructure projects function not only as physical catalysts of development but also as sociocultural drivers that reshape belief systems, communal relations, and the lived realities of traditional fishing populations. The research highlights the necessity of adopting development strategies sensitive to local contexts and cultural continuity.

Islam Nusantara is a religious concept in Indonesia characterized by moderation, inclusiveness, adaptability to local culture, and emphasizing tolerance. The implementation of these values ​​in school religious practices has been inconsistent due to differing perspectives and rejection of local traditions. The purpose of this study is to describe the forms of school religious traditions, analyze the implementation of Islam Nusantara values ​​in these traditions, identify supporting and inhibiting factors, and explain their impact on student character. The research method used was a qualitative approach with a case study design. The research location was Qurrota A'yun Elementary School in Purwakarta. Data were collected through interviews, observation, and documentation. Based on the results of the study, the Principal and Islamic Religious Education Teachers understand the concept of Islam Nusantara as a harmonious integration of Islam with local culture within the corridors of faith and sharia. Its implementation is realized through structured religious traditions (the culture of greetings, dhuha prayer, murojaah, etc.) that successfully integrate local wisdom. A significant impact is an increase in politeness, tolerance, religiosity, and respect for local culture among students. Supporting factors include school leadership and teacher-parent collaboration, while differences in understanding become obstacles that are overcome through intensive communication. The implementation of Nusantara Islamic values ​​in school religious traditions has proven effective in shaping students' character to be moderate, tolerant, and respectful of tradition. Schools are advised to strengthen program planning with written guidelines and a measurable evaluation system to monitor character development on an ongoing basis.

This study aims to describe the implementation of the principles of tawassuth, tawazun, and tasamuh in religious activities at Islamic boarding school Al-Manshuriyah Plered-Purwakarta, as well as to analyze the supporting factors, challenges, and their impact on shaping the moderate character of the the students. This research employs a qualitative approach with a descriptive method. Data were collected through observation, interviews, and documentation. The findings indicate that the implementation of Ahlussunnah wal Jama’ah (Aswaja) values has been carried out effectively through various programs such as routine Islamic study sessions, Qur’an reading, congregational prayer, commemoration of Islamic holidays, and social-religious activities. The principle of tawassuth is reflected in the congregation’s moderate attitude in understanding religious texts, tawazun is demonstrated through the balance between worship activities and social engagement, while tasamuh is manifested through harmonious interactions and appreciation of differences. Supporting factors include visionary leadership and a conducive learning environment, whereas inhibiting factors involve the diverse backgrounds of community members and limited facilities. The implementation of Aswaja values has positively contributed to the development of moderate, tolerant, and religious character among the congregation. This study reinforces the importance of Islamic boarding school as a center for cultivating Wasathiyah-based Islamic character in society.

This study examines the process of religious habituation among congregants at Masjid Jami’ Al-Barokah Yasda, South Jakarta, through the perspective of Peter L. Berger’s theory of social construction. The mosque implements a series of religious programs conducted consistently on a daily basis, including ta’lim, recitation of Rotibul Haddad, congregational shalat tasbih, Yasin Tahlil Barzanji, silaturahmi, and jaulah. This research aims to understand how these programs are designed, implemented, and interpreted so as to shape the religious patterns of the congregation. This study employs a qualitative descriptive approach, with data collected through in-depth interviews with the head of the Mosque Management Board (DKM) and direct observation of religious activities. The findings indicate that religious habituation in this mosque is formed through an interconnected process of social construction: religious programs are formulated by mosque administrators as an expression of religious values and vision (externalization), subsequently carried out on a regular basis until they are accepted as traditions and a collective identity of the mosque (objectivation), and ultimately internalized by congregants as values that shape religious attitudes and consciousness of piety (internalization) in their daily lives.Overall, these religious activities are oriented toward sustaining Rahmatan lil ‘Alamin da‘wah da‘wah that promotes goodness, inner peace, and social benefit for both congregants and the surrounding community. The findings demonstrate that religious habituation, when managed consistently and adaptively, is capable of fostering a living religious culture, strengthening piety, and generating tangible social impacts within an urban religious context.

This study aims to analyze the influence of self-discipline and burnout (Thīna-Middha) on active participation in religious activities among Buddhist adolescents aged 15–18 in Central Java. The approach used is quantitative with a survey method, and the sampling technique is cluster sampling. The instrument used is a semantic differential scale questionnaire to measure self-discipline, burnout, and active participation. Data analysis is performed using multiple linear regression to determine the influence of each variable on active participation. The results show that self-discipline has a positive and significant effect on active participation in Buddhist religious activities, while burnout has a negative and significant effect. These two variables contribute 41.1% to active participation in religious activities. These findings highlight the importance of self-discipline as a factor that drives active participation, as well as the negative impact of burnout on adolescents' involvement in religious activities. The implications of this study can be used as a basis for designing more effective and targeted programs for Buddhist adolescents, considering the factors of self-discipline and efforts to mitigate burnout. These programs need to be tailored to the spiritual and psychological needs of adolescents to enhance their active participation in religious activities.

This study analyzes how strategi politik identitas is systematically used by K.H. Rifa’i, S.H. in winning the 2024 Provincial DPRD Election of Jambi in the Bungo–Tebo Electoral District. The main issue of this research stems from the strong influence of identitas keagamaan in the political behavior of Jambi’s majority Muslim society, making religious figures occupy a strategic position in electoral contests. This study aims to explain the process of mobilizing identitas keagamaan, utilizing social networks based on pesantren, and constructing a religious image as political capital that contributes to electoral victory. The analysis integrates the concepts of politik identitas and voter behavior as a foundation to understand how collective identity and psychological perceptions of society work in determining political preferences. This study employs a qualitative approach with a case study method, using interviews, observation, and document analysis as the main data collection techniques. The results show that identitas keagamaan, jaringan pesantren, relationships with local religious groups, and the use of religious symbols become determining factors that shape emotional closeness and political trust among the community. This strategy enabled K.H. Rifa’i to obtain the highest votes and outperform the incumbent candidate. The contribution of this research lies in a comprehensive mapping of how politik identitas operates within a local religious political context, and how this strategy can alter electoral configurations and political support patterns at the regional level.

Islamic da'wah organizations play a strategic role in developing, nurturing, and sustaining religious values within society. The development of da'wah organizations is not only related to strengthening religious understanding but also encompasses managerial dimensions, human resource development, and adaptation to social dynamics. This study aims to identify and analyze the types of development implemented within da'wah organizations, as well as their implications for the effectiveness of da'wah movements in the community. This research employs a qualitative method using a literature study approach, through the examination of scholarly works, institutional documents, and previous research. The findings reveal three main forms of development within da'wah organizations: (1) Religious development, which includes strengthening the understanding of Islamic teachings, internalizing moral values, and enhancing members’ spiritual capacity; (2) Managerial and organizational development, focused on institutional structuring, program management, and da'wah strategy development; and (3) Social community development, which involves empowering the community through education, social services, and activities that foster a religious and civilized society. In conclusion, the development of da'wah organizations requires a comprehensive and sustainable approach to effectively respond to social changes and strengthen the organization’s contribution to character building and the advancement of Islamic civilization.

This study examines the role of social and cultural structures as mechanisms in reconstructing and maintaining the religious practices of Hindu Kaharingan amidst the challenges of modernization. As a local belief system of the Dayak community in Central Kalimantan, Hindu Kaharingan functions not only spiritually but also as a guardian of cultural identity. This research uses a descriptive qualitative approach with a phenomenological study design. Data was collected through in-depth interviews, participant observation, and document studies to understand the meanings and experiences of the practitioners. The findings reveal that major rituals, such as Tiwah, serve a dual purpose: spiritually, to guide the souls of ancestors, and socially, as a community adhesive that reinforces solidarity through mutual cooperation (handep). Through the lens of Functionalism Theory and Religious Systems Theory, this study reveals that religious ceremonies act as a vital medium for cultural transmission. The active involvement of the younger generation in these rites serves as a non-formal educational mechanism for passing down values, philosophies, and ancestral knowledge within an oral tradition system. Thus, the socio-cultural role of the community functions as an adaptive and resistive strategy that ensures the continuity of the spiritual identity and cultural resilience of Hindu Kaharingan in the contemporary era.

This study aims to analyze the variation skills possessed by students of the Religious Arts Education program in the Microteaching course at the State Christian Institute of Theology (IAKN) Kupang in 2025. This research is descriptive qualitative, aimed at exploring and understanding the basic skills of applying variations implemented by students as prospective teachers. The analysis not only provides a general overview but also reveals the complexity of the basic skills applied in teaching practice. The results of the study show that out of seventeen students who conducted microteaching practices, 90% of them understand and master the skills of applying variations, particularly in teaching style variations such as the use of voice variation, attention focusing, and silence. This study also found that a dynamic teaching style can enhance student engagement. Furthermore, variations in the use of media and teaching materials, including those that can be seen, heard, and touched, provide a more comprehensive learning experience for students. This research is expected to contribute to the development of students' teaching skills in the future.

Teachers’ religious understanding plays a vital role in shaping early childhood religious attitudes through systematic, consistent, and contextual guidance. This study aims to analyze the implementation of teachers’ religious understanding in fostering children’s religious attitudes at Yayasan Taman Pendidikan TPQ/RA Wahyu Medan. The research applied a qualitative method with a descriptive approach, using in-depth interviews, observations, and documentation to explore teachers’ experiences in religious nurturing practices. The findings revealed that teachers have successfully integrated religious values into learning activities, such as collective prayers, memorization of short Qur’anic surahs, greeting habits, and prayer exercises. However, challenges remain, including limited use of interactive learning media and low parental involvement in supporting religious habituation at home. These findings imply that teachers’ religious understanding should be enhanced through continuous training and strengthened collaboration with parents to optimize the fostering of children’s religious attitudes. This study contributes to the development of early childhood education, particularly in strengthening character education based on religious values.

This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

Local religious traditions play a crucial role in maintaining spirituality, cultural identity, and social cohesion within communities, particularly in rural areas that continue to uphold traditional values. This study aims to examine in depth the influence of the Puja Bhakti Keliling tradition on the level of participation of Buddhist devotees in various religious activities in Sumogawe Village. The study employs a quantitative approach with an associative design, involving 60 purposively selected respondents, and the data were analyzed using simple linear regression. The findings indicate that this tradition contributes significantly to the active engagement of the devotees, with an R² value of 0.634 and a regression coefficient of 0.756, confirming its positive effect. Dimensions of togetherness, social interaction, and spiritual meaning were identified as the main factors driving active participation. The results also reveal low participation in Dhamma learning sessions, highlighting the need for innovation in educational methods and more engaging learning approaches within lay communities. The Puja Bhakti Keliling tradition has proven to serve as a spiritual, social, and educational medium that holistically supports community resilience and the sustainability of religious practices. This study recommends strengthening this traditional model through intergenerational support, innovative participatory learning methods, and contextual approaches that align with community needs.

The waqf mushaf program in Garut Village, Kopo District, Serang Regency, Banten, was part of the Student Community Service (KKM) initiative aimed at supporting religious education in the area. This activity arose from the identified need for Qur’anic manuscripts in local institutions, which significantly limited the effectiveness of Qur’anic learning. The program involved several stages: preparation, identifying the needs of the community, fundraising, the distribution of mushaf to madrasahs and Qur’anic centers, and evaluation. A participatory approach was employed, where the community actively participated as both donors and beneficiaries. This approach not only facilitated the smooth execution of the program but also ensured a sense of ownership and responsibility among the local people. The program received strong support, with high levels of community participation in fundraising and distribution activities. The results showed a marked improvement in access to Qur’anic learning, as teachers and students now had better resources to facilitate their study of the Qur'an. The distribution of mushaf not only enhanced the quality of education but also fostered a greater awareness of waqf as an important Islamic social instrument. Through this initiative, the community gained a deeper understanding of the value of waqf in contributing to religious education and promoting social welfare

This study aims to determine the effect of using religious content on social media on the understanding of Islamic Religious Education among students at SMK Negeri Gudo. The method used is quantitative with a correlational approach. The sample in this study consisted of 24 eleventh-grade students selected using purposive sampling. Data collection techniques employed a Likert scale questionnaire. The analysis results indicate a significant relationship between the use of religious content on social media and the understanding of Islamic Religious Education, as evidenced by a correlation coefficient value of 0.578 with a significance of 0.003 (< 0.05), indicating a moderate and significant correlation. This study concludes that social media can positively contribute to students’ religious understanding when used appropriately. This study also suggests that teachers and schools can utilize social media as an effective learning tool by guiding students to access quality and reliable religious content. Furthermore, it is crucial to improve students' digital literacy so they can effectively select information and avoid misleading content. Thus, the use of social media is not merely for entertainment but also as a tool that supports a more optimal understanding and strengthening of Islamic religious values.