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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.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.

This study examines Ad-Dakhil in Tafsir Al-Azhar by Buya Hamka, focusing on Israiliyyat narrations found in the interpretation of Qur’anic narrative verses in Juz 1–10. The research is motivated by the position of Israiliyyat as a form of infiltration (ad-dakhil) in Qur’anic exegesis that may affect the objectivity of interpretation, particularly in contemporary tafsir works. This study aims to identify the distribution of Israiliyyat narrations, classify their thematic patterns, and determine the status of each narration based on the critical framework of ad-dakhil fi at-tafsir. This research employs a qualitative library-based approach. The primary source is Tafsir Al-Azhar by Buya Hamka (Gema Insani, 2017), supported by classical and contemporary tafsir literature as well as scholarly works on Israiliyyat. Data were analyzed using the theory of ad-dakhil fi at-tafsir, classifying narrations into three categories: accepted (maqbul), rejected (mardud), and suspended (tawaqquf). The findings reveal seventeen Israiliyyat narrations scattered throughout Juz 1–10, originating from the Old Testament, the New Testament, Wahb bin Munabbih, ‘Abdullah ibn Mas‘ud, and Tafsir Ibn Kathir. These narrations fall into nine major themes, including the creation and origin of humanity, the story of Prophet Adam and his descendants, Prophet Ibrahim, Prophet Ya‘qub, Prophet Musa and Bani Israil, Prophet Sulaiman, Prophet Zakariya, Prophet ‘Isa and his people, as well as accounts of previous nations. Of these seventeen narrations, eleven are classified as rejected (mardud), five as tawaqquf, and one as accepted (maqbul). These results emphasize the necessity of critical engagement with Israiliyyat narrations in tafsir literature to preserve the integrity of Qur’anic interpretation.

The student teaching internship program in the Zakat and Waqf Management Study Program within the Sharia Marketing Management course, Faculty of Islamic Economics and Business, UIN Sayyid Ali Rahmatullah Tulungagung, was implemented to strengthen students’ pedagogical and conceptual competencies through direct classroom experience. The program aimed to encourage active student engagement by integrating theoretical knowledge with practical teaching application. Key activities included reviewing the Semester Learning Plan (RPS), preparing a sample PowerPoint (PPT) learning material, delivering classroom presentations, observing the learning process, and conducting reflective evaluations from September to December 2025. The methods applied consisted of participatory observation, teaching practice, documentation, and systematic self-reflection. The results indicate improvements in teaching competence, conceptual understanding, and students’ soft skills, despite challenges such as low audience participation and limited references. Overall, the findings highlight the effectiveness of experiential learning in internalizing prophetic ethical values, understanding the halal marketing mix, and comprehending Halal Product Assurance (JPH) regulations. This program contributes positively to curriculum strengthening and supports the development of Indonesia’s halal industry, while enhancing students’ readiness as agents of sharia economic development.

This service activity discusses strengthening the fifth pillar of Islam, namely the Hajj. This service aims to increase the understanding, knowledge and competence of Al-Qur'an Education Park (TPQ) teachers at the Serang City Al-Qur'an Educator and Sakinah Family Coordinating Board (BKPAKSI) in Serang City regarding Hajj Manasik. This service methodology goes through a preliminary survey stage to find out the location that will be used as the location for the Hajj ritual training and training. then observe or carry out activities involving 25 TPQ teachers. This service activity was carried out at Wisma Haji (KBIHU) Mulyajati Cikole, Pandeglang Regency. The Hajj Manasik training for TPQ teachers went smoothly according to plan.  Material and practice of Hajj rituals delivered by Hajj and Umrah supervisors from KBIHU Mulyajati. By implementing this practical training on Hajj rituals, the PkM team hopes that TPQ teachers as educators can transfer their knowledge of Hajj rituals to their students properly and correctly so that the students will love the Kaaba and the Prophet Muhammad more.

The Mosque Youth Organization (REMAS) plays an important and strategic role as an agent of social and religious change among the younger generation. This study aims to improve the governance of the Mosque Youth Organization in Blitar City to be more professional and Islamic through the synergy of public administration and Islamic values. The main problems faced include a lack of coordination with the mosque administrators, a lack of effective leadership, and low community participation, which are influenced by internal factors such as the busyness of members and external factors such as limited funds and facilities. The method used is a participatory approach through needs analysis with 20 REMAS and mosque administrators, followed by training on professional Islamic governance, management skills, and evaluation assistance for its implementation. The training was held at the Al Mugi Barokah Mosque in Blitar City in September 2025, in collaboration with the Indonesian Mosque Youth Communication Agency (BKPRMI) as a stakeholder. The results of the community service showed significant improvements, namely the formation of a clear organizational structure, community-based work programs such as skills training and innovative social activities, and effective coordination with mosque administrators through regular forums to increase community participation. This approach integrates good governance principles such as transparency, accountability, and documentation using Trello or Google Sheets with Islamic values such as deliberation, trustworthiness, benevolence, and the example set by the Prophet Muhammad SAW. These activities contribute to sustainable social transformation among mosque youth, strengthening their role as agents of socio-religious change, although challenges such as limited resources, internal conflicts, and slow technological adaptation still need to be addressed through regular monitoring and further technological integration.

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.  

This study aims to reconstruct the Islamic macroeconomic paradigm by focusing on fiscal policy and responses to resource scarcity. Using a descriptive qualitative approach based on literature review, the study reveals that fiscal policy in Islam functions not only as a tool for economic stabilization but also as an instrument for equitable distribution and sustainable resource management. Historical analysis of fiscal practices during the Prophet Muhammad's era illustrates a zakat-, kharaj-, and fai-based system managed transparently and justly through baitul mal. In the modern context, challenges such as inequality, resource exploitation, and energy crises require a new approach grounded in maqashid shariah as the foundation of macroeconomic planning. Therefore, reconstructing Islamic macroeconomics is essential to establishing a just, sustainable, and spiritually rooted economic system.

This training activity on application development using the Thunkable platform was designed to enhance digital literacy, logical thinking skills, and strengthen the character of adolescents through a Project-Based Learning (PjBL) approach. In today’s digital age, digital literacy is an essential competency, and equipping young people with the ability to create meaningful technology empowers them to be not just users but also creators of impactful digital solutions. The training took place on May 17, 2025, at a member’s house from the GKI Kasih congregation in Perumnas, Sorong. It was attended by 20 participants aged between 12 and 17 years. The choice of a familiar and friendly setting was intended to create a comfortable and collaborative learning environment. The training materials were structured step-by-step, starting with an introduction to the Thunkable platform, user interface (UI) design, navigation logic development using visual block programming, and culminating in group presentations and reflections on the final projects. The project theme chosen for the training was "Prophets as Role Models," aimed at integrating spiritual values and character development into an educational digital application. Through this project, participants not only gained technical skills but also reflected on the moral and inspirational values of prophetic figures in the Christian faith. Evaluation results showed that the training had a significant positive impact. Participants demonstrated increased understanding of app development concepts, were able to explain their project workflows and features, and showed high levels of enthusiasm and creativity throughout the process. Furthermore, character values such as teamwork, responsibility, and a strong learning spirit were fostered. This initiative serves as a concrete example of how technology-based education can be effectively combined with character formation. It also provides a replicable training model for other communities, particularly for church-based youth development programs that aim to nurture digitally literate and morally grounded future generations.

Instilling Islamic art values ​​from an early age is a strategic step in shaping children's character based on local spiritual and cultural values. One potential approach to achieving this goal is through the introduction and learning of traditional Islamic musical instruments, such as the gendang habsyi. The gendang habsyi, as a musical instrument that is identical to the poems of praise to the Prophet Muhammad SAW, has high educational and spiritual value, and is able to attract children's interest through its rhythmic and interactive elements. This article aims to examine the role of the gendang habsyi in fostering elementary school children's interest in Islamic art, both from musical, educational, and social aspects. Using a descriptive qualitative approach, this study involved observation and interviews with art teachers, students, and parents at an Islamic elementary school. The findings show that the introduction of the gendang habsyi is not only able to arouse children's interest in Islamic musical art, but also strengthen their love for Islamic culture, foster a spirit of togetherness, and increase children's self-confidence in expressing themselves positively. In addition, the fun and contextual learning method through the habsyi drum game has proven effective in building an inclusive and meaningful learning atmosphere. Therefore, the integration of habsyi drums in the art curriculum at the elementary school level is worth considering as one of the strategic alternatives in Islamic art education based on local culture.

This study aims to examine the Islamic perspective on the process of electing leaders, focusing on the hadith narrated by Al-Bukhari that warns of the dangers of entrusting authority to those who are not qualified. Using a descriptive-analytical method with a normative juridical approach, this research analyzes primary sources such as the hadiths in Sahih Al-Bukhari and relevant statutory regulations, supported by secondary sources from related scholarly literature. The findings reveal that leadership in Islam is a great trust (amanah) that demands strict fulfillment of Shari'ah criteria, including justice, trustworthiness, knowledge, and honesty. Entrusting leadership to incompetent individuals may lead to widespread social and political collapse, as indicated by the Prophet Muhammad (peace be upon him) in his hadith. Furthermore, the community’s negligence in electing suitable leaders is considered a collective sin that significantly affects societal stability. Therefore, Muslims must exercise greater vigilance, critical thinking, and responsibility in choosing their leaders to maintain social order in line with the principles of shura and Islamic values.

This study aims to examine the relevance of Islamic economic thought during the time of the Prophet Muhammad to contemporary economic challenges, such as wealth distribution inequality, ethical crisis, and free market dominance. With a qualitative-descriptive approach through a literature study of classical and contemporary literature, the analysis is carried out based on the maqashid al-shariah framework. The results show that the basic principles of the Prophet's economy, such as the prohibition of usury, distribution justice, protection of property rights, and ethics-based market regulation, remain relevant and applicable in today's global context. Economic instruments such as zakat, infaq and waqf have proven effective as a means of wealth distribution and social security. In addition, maqashid al-shariah plays an important role as a paradigm in evaluating modern economic policies so that they remain oriented towards social justice and sustainability. The conclusion of this study confirms that the Prophet's economic thought is not only historical and normative, but also has practical and strategic value in formulating an alternative economic system that is more humane, ethical, and sustainable.

This study aims to explore behavioral leadership theory from an Islamic perspective, particularly in the context of education. Using a descriptive qualitative approach, the research examines how Islamic values such as syura (consultation), amanah (trust), ‘adl (justice), and khalifah (stewardship) are reflected in the behavior of educational leaders in Islamic institutions. Data were collected through literature review, in-depth interviews, and participatory observation. The findings indicate that effective leadership behavior in Islamic education involves a balance between task orientation and relationship orientation, as outlined in behavioral leadership theories. Prophet Muhammad SAW is presented as the ideal leadership model who combines strategic vision with strong spiritual and moral values. These findings suggest that behavioral theory can be applied to evaluate and improve leadership styles in Islamic education that are not only professional but also grounded in Islamic principles

The role of hadith in Islamic economics holds fundamental significance, particularly in shaping the ethics of consumption and production rooted in Islamic spiritual and moral values. In the face of increasing consumerism and unsustainable production systems, the sayings of Prophet Muhammad peace be upon him offer practical guidance that emphasizes simplicity, honesty, and social responsibility. This study employs a literature review approach to explore the contribution of hadith in constructing an economic system that is not only halal but also ethical and sustainable. The findings indicate that integrating hadith values into economic activities can serve as a normative solution to contemporary economic challenges.

Public finance is a key element in state governance, especially in the collection and allocation of funds for public services and government. In the Islamic tradition, the concept of public finance has developed since the time of the Prophet Muhammad SAW with sharia principles such as justice, transparency, and accountability to achieve prosperity (falah) in the world and the hereafter. In the modern era, Islamic public finance faces new challenges and opportunities, especially through digitalization and economic globalization. Technologies such as blockchain and big data open up opportunities to increase the effectiveness and openness of Islamic public financial management. Innovations in sharia financial instruments such as zakat, waqf, and sukuk further strengthen the contribution of Islamic public finance to social and economic development. However, challenges such as low public understanding of sharia finance, gaps in access to technology, and the need for supporting regulations and infrastructure are still obstacles. Issues of fiscal sustainability, debt management, and the development of adaptive sharia instruments are also important concerns in the dynamics of the global economy.

The urgency of consumer protection in Sharia-compliant transactions has become increasingly prominent alongside the growth of the halal industry and rising public awareness of transactional justice based on Islamic principles. This study aims to formulate the theoretical and normative construction of consumer protection within the framework of Islamic law and to assess its compatibility with Indonesia’s positive legal system. Employing a normative juridical approach combined with a descriptive-analytical method, this research explores primary legal sources including Qur’anic verses, the hadiths of Prophet Muhammad (PBUH), and scholarly opinions found in classical and contemporary fiqh al-mu‘āmalāt literature, as well as secondary legal sources such as Law Number 8 of 1999 on Consumer Protection, fatwas of the National Sharia Council (DSN-MUI), and relevant academic literature. The analysis is conducted through content analysis to extract the values of justice, transparency, and balance of rights and obligations within contractual mechanisms. This study finds that core principles such as truthfulness (ṣidq), disclosure (bayān), and justice (‘adālah) constitute the essential foundation of consumer protection in the Islamic legal perspective. The prohibition of gharar (uncertainty), riba (usury), and tadlīs (fraudulent misrepresentation) is not merely a moral injunction but an integral safeguard mechanism for consumer rights. Furthermore, the institutional presence of supervisory bodies such as DSN-MUI and Sharia certification mechanisms has proven to be strategic, though they continue to face challenges in implementation, socialization, and consumer literacy. The findings also indicate a substantial opportunity for harmonizing Islamic legal principles with the national legal system within the framework of maqāṣid al-sharī‘ah. Therefore, this study recommends strengthening sectoral regulations based on Sharia principles, integrating fatwas into positive legal norms, and enhancing educational capacity for both business actors and consumers in order to realize ethical, equitable, and sustainable transactions.

This study aims to examine the contribution of zakat to socio-economic mobility during the leadership of the Prophet Muhammad SAW in Madinah, emphasizing its role not merely as a religious obligation but also as a strategic instrument for social transformation. Employing a qualitative method through literature review, this research explores historical accounts, Islamic economic literature, and academic sources related to zakat management. The findings reveal that zakat, when administered systematically and empowerment-oriented, effectively reduced social inequality, improved the living standards of marginalized communities, and promoted sustainable social mobility. The productive zakat model introduced by the Prophet SAW not only succeeded in establishing social justice in Madinan society but also laid the foundation for an economy based on communal solidarity. These results highlight the relevance of the Prophetic zakat model as an alternative solution for addressing contemporary socio-economic challenges, particularly in promoting equitable and sustainable development.

This paper focuses on the legal thought of Imam Malik bin Anas through a social historical approach. This study represents a relatively new area in Islamic legal scholarship, and therefore, it has garnered limited attention from academics. Imam Malik is one of the four imams of the Sunni schools of thought, known as ahlu hadits. Throughout his life, he never left the city of Madinah except for the pilgrimage to Mecca. His residence in Madinah, the place where the Prophet lived, greatly supported his ability to address various legal issues, most of which could be resolved through hadith. The environment of Madinah, characterized by relatively simple social problems, also influenced Imam Malik's approach. Although he is recognized as ahlu hadits, he was nonetheless affected by the use of reason in ijtihad due to the social conditions of his time. This is evidenced by his application of principles such as the practices of the people of Madinah (Amal ahli Madinah), the fatwas of the companions (sahabat), qiyas (analogical reasoning), al-maslahah mursalah (public interest), az-zari'ah (preventive measures), and al-'urf (custom) in deriving Islamic law. Like other schools of thought, Imam Malik regarded the Qur'an and hadith as primary sources in legal decision-making.

The history of Islamic economic thought has developed since the time of the Prophet Muhammad and continues to experience enrichment by Muslim scholars. These thinkers tried to build Islamic economic concepts that are relevant to the context of their times, while still based on the Qur'an and Hadith. One of the important figures in Islamic economic thought is Abu Ubaid, whose main work Kitab al-Amwal is the main reference in understanding the classical Islamic economic system. In his work, Abu Ubaid emphasizes the importance of justice as the main principle in economic management, including the use of money. He views money as having two main functions, namely as a standard of value and a medium of exchange. His views show strong relevance to the modern economic system, where the function of money still plays an important role in economic activity. This paper aims to examine in depth Abu Ubaid's thoughts on the function of money and assess its relevance in the context of contemporary economics.