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This study aims to understand the dynamics of self-awareness and transcendental experiences in high school students from the perspective of the psychology of religion. Adolescence is a developmental phase characterized by the search for identity, self-reflection, and increased spiritual awareness. This study used a qualitative approach with phenomenological methods to explore students' subjective experiences related to self-awareness and spiritual experiences. The study participants consisted of two high school students aged 15–18, selected using a purposive sampling technique. Data collection was conducted through in-depth semi-structured interviews supported by field notes. The data were analyzed using phenomenological analysis through the stages of phenomenological reduction, identification of key statements, grouping themes, and essential descriptions of experiences. The results indicate that spiritual experiences in worship practices foster a sense of closeness to God, encourage self-reflection, help students cope with stress, and foster awareness to improve behavior. These findings suggest that transcendental experiences play a significant role in the development of self-awareness and character formation in adolescents.

From the perspective of criminal liability theory, criminal policy, and Islamic law, sexual gratification is a form of corruption. According to positive criminal law, a person can only be held liable when three essential elements are fulfilled: an unlawful act, culpability (dolus or culpa), and the capacity for responsibility. However, in the context of public office, sexual gratification constitutes an unlawful act because it involves the acceptance of non-fina. Since the acceptance of sexual services within a power relationship usually indicates awareness of reciprocal policy gains, purpose (dolus) is frequently dominating. From the perspective of criminal policy, the restriction of sexual gratification reflects the growth of corruption as a white collar crime—a term coined by Edwin H. Sutherland—where abuse of power encompasses intangible rewards in addition to monetary transfers. According to Islamic law, sexual enjoyment constitutes two violations: it may be considered risywah (bribery) because of its transactional motive, and it may also be considered jarimah zina if it takes place outside of a legally recognized marriage. Such behaviors compromise the protection of property, ancestry, and religion through the framework of maqāṣid al-sharī‘ah developed by Abu Ishaq al-Shatibi in Al-Muwafaqat. The study comes to the conclusion that in order to guarantee accountability, protect public integrity, and promote social welfare, it is imperative to develop legal interpretation and evidential procedures.

This study aims to analyze the implementation of the Minimum Service Standards (SPM) for education administration in MTsN Batang, identify supporting and inhibiting factors, and formulate recommendations for service improvement. The study used a mixed-methods design with an evaluative approach to the CIPP model. Quantitative data were collected through questionnaires from 60 respondents, while qualitative data were collected through in-depth interviews and observations. Quantitative data were analyzed using descriptive statistics and Kruskal-Wallis tests, while qualitative data were analyzed using Miles and Huberman's thematic analysis. The study found that SPM implementation reached 72%, with the highest achievement in student administration (85%) and the lowest in financial administration (58%). The Kruskal-Wallis test showed a significant difference in perception between groups (p=0.032). The thematic analysis identified three themes: digitization of services, human resource capacity, and transparency of accountability. The implications of the research show the need to increase human resource capacity, optimize management information systems, and strengthen coordination with the Ministry of Religion.

This study examines the effectiveness of the Jambi Regional Police in enforcing criminal law in the digital era, particularly in addressing online gambling offences, from the perspective of Islamic law. The rapid development of information technology has transformed crime from physical spaces into cyberspace, characterised by anonymity, speed, and transnational reach, thereby requiring adaptive law enforcement strategies. This research adopts a qualitative juridical-empirical approach. Data were collected through in-depth interviews with law enforcement officers at the Jambi Regional Police, analysis of case documents, and examination of relevant legal frameworks, particularly Indonesia’s Electronic Information and Transactions Law (ITE Law). The findings reveal that the Jambi Regional Police have implemented several strategic measures in combating digital crimes, including cyber patrols, digital forensic investigations, seizure of electronic evidence, and inter-agency coordination. Nevertheless, the effectiveness of law enforcement remains constrained by technological limitations, complex digital evidence requirements, the transnational nature of cybercrime, and limited public digital legal awareness. From an Islamic law perspective, police actions against online gambling align with the objectives of maqāṣid al-sharī‘ah, particularly the protection of religion (ḥifẓ al-dīn), property (ḥifẓ al-māl), and intellect (ḥifẓ al-‘aql). This study concludes that while digital criminal law enforcement by the Jambi Regional Police is fundamentally appropriate, it requires strengthened institutional capacity, integration of Islamic legal values, and adaptive policy reforms to enhance effectiveness and substantive justice.

The phenomenon of megachurches represents one of the most significant developments in contemporary Christianity, reflecting shifts in church organizational structures, leadership patterns, and engagement with modern culture. Despite their rapid growth, megachurches have drawn criticism, particularly regarding reliance on charismatic leadership, the prominence of prosperity theology narratives, and the potential weakening of communal dimensions in church life. This study aims to analyze the megachurch phenomenon through an interdisciplinary approach that integrates the sociology of religion and ecclesiological reflection. Employing a qualitative method, this research utilizes literature analysis and a phenomenological approach to understand leadership dynamics and religious practices within large church contexts. The findings indicate that megachurch growth is driven by a combination of charismatic leadership, complex organizational systems, and adaptation to contemporary culture, including digitalization and religious consumerism. However, this model also generates tension with New Testament ecclesiological principles that emphasize participatory community and servant leadership. This study contributes to practical theology by offering an integrative analysis and provides a reflective basis for churches to evaluate their organizational forms and leadership practices in light of foundational theological principles.  

The purpose of this study is to analyze Mohammed Ghaly's thoughts from a theological and legal perspective on disability and its implications for social inclusion. This research uses a qualitative approach based on literature studies with in-depth analysis of primary Islamic sources such as the Qur'an, hadith, and tafsir, kalam, and fiqh literature from various periods. Ghaly seeks to reveal the normative attitude of this religion towards persons with disabilities and its implications for social inclusion. The analysis utilizes contemporary disability studies to examine Ghaly's concepts in Islamic theology and law regarding the inherent nature and fundamental rights of persons with disabilities. However, he also emphasizes the need for new interpretations and contextualizations of this textual heritage based on the values of justice, inclusion, and empowerment. The findings of this study show that there is a stigma associated with disability due to the conflict between Islamic idealism and social reality. Nevertheless, the main principles and laws of Islam provide strong normative guidance for the dignity of persons with disabilities.

This study analyzes the role of the indigenous belief system of the Dayak Tomun community as a foundation for social solidarity, a mechanism of non-formal social control, and a strategy of cultural adaptation in the context of modernization. Grounded in Émile Durkheim’s sociology of religion, particularly the concepts of mechanical solidarity and collective consciousness, this research employs a qualitative approach through a phenomenologically oriented literature review. Data were obtained from ethnographic documents, customary law manuscripts, scholarly articles, and official publications. The findings indicate that indigenous rituals, such as Babukung and Bana’i Tamu, function as means of strengthening emotional bonds and reproducing collective values through communal participation and sacred symbols. Customary law and the pamali system operate effectively as mechanisms of non-formal social control derived from supranatural authority, while simultaneously serving as strategies for ecological conservation. Indigenous beliefs also constitute the foundation of collective consciousness through the internalization of values such as mutual cooperation, respect for nature, and veneration of ancestors. Amid modernization, the Dayak Tomun community demonstrates creative adaptation through ritual reinterpretation, flexible application of pamali, and the integration of formal education with indigenous knowledge. This study affirms that the indigenous belief system of the Dayak Tomun functions as a strategic social, cultural, and ecological instrument in sustaining social cohesion, community resilience, and the continuity of collective identity in the face of contemporary social transformation.  

This study analyzes Muhammad Asad's Islamic political thought, which seeks to unite Islamic spiritual values with modern political thought. Asad rejects the limited view that considers Islam merely a ritualistic religion, and asserts that Islam is a value system that governs various aspects of life, including politics and government. Using a qualitative approach and library research methods, this study explores Asad's ideas on the Islamic state, democracy and shura, social justice, and the interaction between religion and the state. The findings of this study show that Asad views the Islamic state as an ethical entity that upholds justice, the rule of law, and moral responsibility. The concept of shura is understood as a type of moral democracy based on the values of justice and public participation. Asad also emphasizes that social justice is an important aspect of Islamic government that supports the welfare of society. Asad's thinking rejects both extreme secularism and absolute theocracy, and offers a model of Islamic politics that is rational, participatory, and based on morality. The relevance of this thinking lies in its ability to provide solutions to the crisis of ethics and justice in modern politics through a combination of spirituality and rationality in government.

The purpose of this study is to determine how the social behavior of the Margoagung Village Community, especially Ngino Hamlet, preserves local wisdom inherited from the ancestors of Mbah Bregas, particularly in building community harmony. This field research was conducted using a qualitative descriptive method. This research was conducted by taking a case study in Ngino Hamlet, Margoagung Village, Seyegan Sub-district, Sleman Regency from June to July 2025. The informants of this study were the leaders, committees, traditional figures, and all parties involved and witnessed directly the Merti activities of Margoagung Village. Data collection was carried out through observation, interviews, and documentation. Data analysis was carried out through four stages, namely: data documentation, data reduction, data presentation, and drawing conclusions/verification. The study findings show that the entire series of Merti activities of Mbah Bregas Village, Margoagung Village build community harmony through participation, cooperation, and mutual cooperation without distinguishing religion, ethnicity, race, social strata, and profession.

This study examines the modern Islamic thought developed by Amin Abdullah, particularly through the concept of integrative and interconnective Islam. The main issue discussed is the fragmentation between religious sciences (naqliyah) and modern sciences (‘aqliyah) in the contemporary Islamic knowledge corpus. The purpose of this research is to analyze Amin Abdullah’s efforts in reconstructing the epistemology of Islamic knowledge through the integration of these two domains of knowledge. This research uses a qualitative-descriptive approach with a literature study method, analyzing Amin Abdullah's key works and relevant academic discourses. The results show that the integrative-interconnective paradigm offered by Amin Abdullah provides a holistic framework for understanding Islam in the modern era. This approach encourages a dialogical relationship between religion, science, and social reality, ensuring that Islamic thought remains relevant and dynamic amidst global changes. The study concludes that Amin Abdullah's perspective makes a significant contribution to the renewal of Islamic scholarship by bridging tradition and modernity. Thus, this integrative-interconnective perspective is expected to enrich the development of Islamic thought in a more inclusive and open manner.

The weakness of the scientific tradition among Muslims and the complex problems of Islamic education have left Islamic education consistently lagging behind, theoretically unable to provide answers to the demands of liberalism and humanization. A reconstruction of the epistemological structure appropriate to the current context is necessary. This paper aims to analyze and critique Ibn Rushd's epistemology. The article is a study of the figure to look specifically at his epistemology with critical reasoning to produce findings on the research questions. The results of the study show that Ibn Rushd's epistemology is a critical synthesis of Greek philosophy and Islamic religion, which places reason and revelation as complementary paths to true knowledge and happiness in the afterlife. He critiques the thought that separates the two, especially by emphasizing the importance of scientific methods and rational reasoning, and highlights its critical aspects through criticism of Al-Ghazali and the development of the theory of the unity of the intellect which has had a significant impact on philosophical thought and education. Ibn Rushd's thinking sparked the Averroist movement in Europe, which later ushered in the Renaissance. His epistemology had positive implications for the development of Islamic education, encouraging the development of reason-based knowledge and scientific analysis. His concept of the unity of philosophy and religion, along with his emphasis on the scientific method, inspired scientists in the development of general knowledge in the modern era .

This research undertakes a comparative analysis of the concept of divorce within the frameworks of Islamic Family Law and Buddhist Ethics. Marriage, recognized as a profound bond of both physical and spiritual union, holds significant value in both religious traditions. However, contemporary social realities reveal a high incidence of divorce, prompting a critical examination of the legal and ethical mechanisms governing its dissolution. Within Islamic jurisprudence, divorce (talak) is permitted but considered detestable by Allah, governed by stringent procedural mechanisms including talak (the husband’s right), khulu’ or gugat cerai (the wife’s right to initiate), and fasakh (judicial intervention). These processes carry clear legal implications concerning the waiting period (iddah), the possibility of reconciliation (rujuk), and the division of marital property. Conversely, while Buddhism does not explicitly prohibit divorce, the teachings of the Buddha strongly encourage spouses to exhaust all avenues for peaceful conflict resolution before considering separation as a last resort. The ethical framework in Buddhism grants equal rights to both parties to dissolve the marriage. This study employs a qualitative descriptive analytical method through library research, drawing upon primary legal texts such as Indonesia’s Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law (KHI) for Muslims, alongside the Vinaya Pitaka for adherents of Buddhism. The findings indicate that while both traditions view divorce as a final option, they diverge fundamentally in their legal structures; Islamic law establishes specific, gender-differentiated rights and obligations, whereas Buddhist ethics emphasize mutual consent and personal responsibility without formal legalistic procedures. The research concludes by recommending that couples, regardless of faith, prioritize reconciliation and peace, aligning with the core principles of both religions, and urges policymakers and legal practitioners to promote harmonious family life and reconsider legal frameworks that might better serve the welfare of children and families.

This papper reviews a range of studies that examine the influence of cultural and religious differences on the effectiveness of the counselor–client relationship. The main focus is on how cultural identity and religious beliefs shape the way individuals understand problems, interpret personal experiences, and respond to the counseling process. The literature shows that differences in values, communication styles, and spiritual orientations can affect the quality of the relationship, especially during the stages of building trust and setting counseling goals. At the same time, counselors who possess multicultural competence and sensitivity toward religious diversity are better able to adapt their approaches so clients feel respected and emotionally secure. This review also highlights the importance of counselor self-reflection to avoid personal bias in sessions, particularly when working with clients from backgrounds that differ greatly from their own. By examining various academic sources, this article argues that an effective counseling relationship depends not only on technique but also on the counselor’s ability to understand the client’s life context. The findings of this literature review contribute to the development of more inclusive and culturally responsive counseling practices.

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 moral crisis and low religious understanding among the younger generation pose serious challenges in shaping students' character in accordance with Islamic teachings. This phenomenon is increasingly exacerbated by the rapid flow of globalization and technological developments that are not always in line with the principles of Islamic law. In this context, the existence of Madrasah Diniyah (Islamic Madrasah) is a strategic solution to equip students with a deep understanding of religion while simultaneously forming a strong Islamic personality (syakhsiyah Islamiyyah). This study aims to determine the role of Madrasah Diniyah in improving mastery of Islamic religious knowledge and shaping Islamic character in students. The study used a descriptive qualitative approach with the aim of systematically describing the learning process and its impact on student development. Data were collected through observation, in-depth interviews with teachers and students, and analysis of learning documents. The results show that Madrasah Diniyah plays a significant role in improving mastery of Islamic religious knowledge through structured learning that includes the Qur'an, aqidah, fiqh, and morals. This material not only broadens students' religious knowledge but also instills the values of faith, worship, and noble morals that serve as the foundation for daily behavior. This success is supported by teachers who possess strong scientific and pedagogical competence, varied learning methods, and harmonious relationships between teachers, students, and parents. Furthermore, a conducive madrasah environment helps strengthen the internalization of Islamic values. Thus, Madrasah Diniyah serves as a vital partner in the Islamic education system, particularly in instilling an Islamic personality from an early age, thus fortifying the younger generation against the negative influences of globalization and shaping a generation of faith, knowledge, and noble morals.

This study examines the role of Integrated Islamic Schools (SIT) in the formation of the Qur'anic generation in Indonesia, with a special focus on the Ar-Risalah boarding school as a case study. SIT, which integrates general education and Islamic religion, has been an important educational model since the late 1980s, although its roots date back to the early 20th century in various Islamic institutions in Indonesia. This study uses a qualitative approach with field methods to understand how Ar-Risalah boarding schools contribute to forming students with strong Qur'anic values. This study uses a qualitative method. Data in this study were obtained by referring to existing literature in books, journals, questionnaires or interviews. The results of the study indicate that SIT, through programs such as memorizing the Qur'an and strengthening spiritual values, plays a significant role in shaping students' characters. However, challenges still exist in the internalization of Qur'anic values ​​and the application of adab towards the Qur'an, with data showing that only a portion of students truly understand and practice these values. This study emphasizes the importance of innovation in more applicable teaching methods and parental involvement and a supportive school environment in increasing the effectiveness of Qur'anic generation education.

This study examines Ahmad Mustain Nasoha’s thoughts on the relationship between the constitution and Islamic law (sharia) within the context of Indonesian citizenship. The interaction between religion and the state in Indonesia has always been a dynamic discourse, particularly in balancing Islamic values as the majority religion with the constitutional principles rooted in Pancasila and the 1945 Constitution. This research employs a qualitative method using a literature review approach to analyze Nasoha’s works and perspectives on integrating Islamic values into the legal and state systems. The findings reveal that, according to Nasoha, Islamic law should not be formalized in a legalistic manner but should function as a moral inspiration and social norm within national life. Through the perspective of legal syncretism, Islamic law, customary law, and national law can be harmonized to create an inclusive and just legal system. Pancasila serves as a meeting point that bridges religious and constitutional principles, allowing Muslims to practice Islamic teachings without conflicting with the constitution. Nasoha’s thought offers a moderate and contextual model of citizenship suitable for Indonesia’s pluralistic society.

Kuala Indah Village in Sei Suka, Batubara, North Sumatra, is a coastal village whose economy relies on fisheries and aquaculture. The community is predominantly Muslim and also practices small-scale agriculture and animal husbandry. The Community Service Program (KKN) provides a platform for students to apply academic theory in real-world contexts, while also encouraging active community involvement. KKN students implement various programs, such as stunting prevention, religious moderation, skills training for poverty alleviation, and education for children and adolescents. They also play a role in increasing community participation through cultural activities and supporting local businesses by strengthening digital visibility. These initiatives support the creation of inclusive villages, providing equal access and opportunities regardless of gender, religion, or socioeconomic status. This collaborative approach reinforces the value of mutual cooperation and enriches social and educational life in the village. Through KKN, universities demonstrate their tangible contribution to village development. The success of this program underscores the importance of social inclusion and collective work in promoting sustainable development in rural areas like Kuala Indah.  

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

Happiness is the ultimate goal of every human aspiration. To achieve it to the fullest, humans strive to utilize all their potential. However, in practice, conflicts often arise between personal interests and the interests of others. The desire to realize all dreams becomes problematic when carried out without regard for moral values, especially in a household life built through the sacred bond of marriage. Many married couples fail to create domestic happiness due to uncontrolled ambition. This ambition, when not balanced with ethics and morals, has the potential to cause domestic conflict that results in the neglect of children's education in the family. A current widespread phenomenon shows that married couples spend more time outside the home for work reasons. This opens up opportunities for promiscuity in public spaces and reduces attention to family. If this phenomenon continues, serious problems in the family will become increasingly apparent. The rights and obligations of husband and wife are neglected, affection for children is diminished, and ultimately children feel more comfortable seeking environments outside the home. This condition becomes the entry point for negative speculation from society about married couples who are considered negligent in their household obligations. This research is expected to provide a significant contribution to understanding how families should function optimally. By placing religion as a foundation and making ethics and morals the foundation of social interactions, families can return to their true nature as the birthplace of quality generations with character, ethics, and spiritual values.