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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.

Social media has become a double-edged sword; acting as a space for religious learning while simultaneously serving as a medium for spreading radicalism. As digital natives, students are vulnerable to extremist narratives if not equipped with adequate cognitive immunity. This study aims to examine the influence of Digital Religious Literacy and Critical Thinking skills on the resilience of Islamic Religious Education (PAI) students in countering radical narratives. Using a quantitative approach with a correlational method, this study involved 30 PAI students selected through random sampling. Data collection instruments used a Likert scale questionnaire that had been tested for validity and reliability. Data analysis was performed using multiple linear regression. The results showed that: (1) The level of digital religious literacy and counter-radicalism attitudes of students were in the "very high" category with mean scores of 22.40 and 23.00 respectively; (2) There is a significant positive relationship (Sig. < 0.05) between digital literacy and critical thinking towards the attitude of countering radicalism; and (3) Simultaneously, these two variables contributed 68.2% in forming students' mental resilience in the digital space. These findings imply the need for a reorientation of the PAI curriculum that integrates the strengthening of critical reasoning and digital literacy as a fortress of religious moderation.

This study examines the convergence between classical Islamic philosophy and contemporary digital theory, emphasizing how foundational Islamic concepts can respond to social fragmentation in post-digital Muslim societies. As digital technologies increasingly mediate religious learning, identity formation, and communal interaction, Muslim communities face growing challenges, including the weakening of social bonds and the decentralization of religious authority. Online platforms encourage individualized interpretations of faith and pluralistic expressions of religiosity, which, while expanding participation, often contribute to fragmented identities and diminished communal cohesion.Drawing upon core classical concepts such as ummah (community), akhlaq (ethics), and asabiyya (social solidarity), this research argues that Islamic intellectual heritage offers a normative framework capable of addressing these disruptions. These concepts underscore collective responsibility, moral discipline, and the cultivation of shared values as the foundation of a stable and just society. Using a qualitative approach grounded in textual analysis of classical Islamic scholarship and contemporary digital sociology, the study recontextualizes these principles within present-day digital environments.The findings suggest that adapting traditional values to online engagement can strengthen ethical conduct, mutual accountability, and constructive dialogue in virtual spaces. The notion of a “cyber ummah” further illustrates how transnational digital networks may foster solidarity across geographic and ideological boundaries. Ultimately, this study affirms the continuing relevance of classical Islamic philosophy in guiding the development of an inclusive, morally grounded, and socially cohesive digital society.

This study aims to identify and analyze effective learning strategies for improving Qur’an reading and writing skills among elementary school students. The ability to read and write the Qur’an serves as an essential foundation for students’ spiritual, moral, and cognitive development, shaping their Islamic character from an early age. This research employs a descriptive approach using a literature study method that reviews various sources, including books, journals, and previous studies related to Qur’an learning at the elementary school level. The findings indicate that a combination of several innovative strategies proves to be highly effective in enhancing Qur’an literacy skills. These strategies include the use of engaging and interactive digital learning media, the application of contextual learning approaches that connect Qur’anic teachings to students’ daily lives, and the implementation of the Problem-Based Learning model to foster critical thinking and problem-solving skills. Furthermore, strengthening students’ intrinsic motivation through a supportive and religious learning environment plays a crucial role in maintaining learning interest and discipline. The integrated implementation of these strategies not only improves students’ technical ability to read and write the Qur’an but also reinforces their character, responsibility, and spiritual awareness in the context of Islamic education at the elementary level.

This study discusses the design of artificial intelligence-based Al-Qur'an learning media through the Tahseen platform with a focus on the theme of Fastabiqul Khoirot. Al-Qur'an learning in the digital era faces challenges in the form of a lack of interest and involvement of students due to monotonous conventional methods. This study, through library research, aims to provide an overview of how to increase the efficiency of Al-Qur'an learning by integrating AI "Tarteel" Fastabiqul Khoirot Material in the learning process. This study considers the ethical and practical implications of the use of AI technology in religious learning and evaluates its impact on Al-Qur'an learning. In addition, this study also identifies various opportunities and challenges in the use of AI. The results of the study show that the AI “Tarteel” Fastabiqul Khoirot Material not only functions as a supplementary learning medium, but also proven effective in helping students improve their basic Quran reading skills. This success supports the use of applications as innovative learning solutions, while also confirming that technology-based learning, such as the Tarteel application, has great potential to be further developed to improve the quality of Quran education for all students . It is hoped that the results of this study can encourage wider adoption of AI technology in the education system, especially in the context of Quran learning. By strengthening the understanding of how best to utilize AI technology in Quran learning, it is hoped that a more effective and holistic approach can be developed.

Learning design in Islamic religious education plays a crucial role, as it focuses not only on mastering knowledge but also on the development of students' morals and spirituality. This study attempts to explain how Islamic values ​​can be integrated into the learning design process through a thematic study of verses from the Qur'an. This study employed a library research method with a thematic approach, examining verses from the Qur'an related to education and learning themes. The study found that verses such as QS Al-Baqarah: 31, QS An-Nahl: 125, and QS Ali-Imran: 159 contain educational principles relevant to learning design, including careful planning, wisdom in delivery, and compassion in educating. These values ​​align with the principles of modern, learner-oriented learning design. Therefore, the integration of Qur'anic values ​​into Islamic religious learning design serves as an important foundation for creating a holistic and Islamic learning process

This research discusses the practice of religious moderation at SMPN 2 Ampek Nagari, a secondary school with Muslim students as the majority and non-Muslim students as the minority. The aim of the research is to describe social interactions between Muslim and non-Muslim students, analyze the role of teachers in instilling the value of religious moderation, and identify challenges that arise in the process. This research uses descriptive qualitative methods with data collection techniques in the form of observation, in-depth interviews and documentation. The research results show that social interactions between Muslim and non-Muslim students are harmonious, characterized by cooperation in academic and non-academic activities without discrimination. Teachers play an important role as facilitators, role models and mediators in instilling tolerant attitudes through religious learning, citizenship education and other school activities. However, challenges were also found in the form of negative stereotypes brought from the family environment, as well as feelings of awkwardness in dealing with differences in religious practices. These findings confirm that schools function as laboratories for religious moderation, but their success requires support from parents and the community. Thus, the experience of SMPN 2 Ampek Nagari can become a model for implementing inclusive religious moderation for other secondary schools in Indonesia.

Pesantren, as an Islamic educational institution that has long been a center of religious learning and character development, has great potential in advancing entrepreneurship based on local wisdom. The role of pesantren is not only limited to teaching religious studies, but also includes coaching students to have economic independence and competitiveness in the midst of the Times. Local wisdom that grows around pesantren can be an important capital in developing businesses that are relevant to the needs of the community. However, optimizing the function of pesantren in producing students who are independent and able to compete still faces various challenges. One of the main obstacles is the development of Human Resources (HR) which is not only oriented to mastering the theory, but also on practical skills and understanding of local values. Without the right strategy, such great potential is difficult to realize sustainably. This study aims to explore strategies that can be applied in the development of human resources in order to improve the performance of local wisdom-based entrepreneurship in the boarding school. The research method used is a qualitative approach with case studies on several boarding schools that have succeeded in forming productive business units by utilizing local potential, such as agriculture, fisheries, crafts, and food product processing. Research findings indicate that several crucial factors in building entrepreneurial human resources in pesantren include: strengthening character and work ethic, hands-on practice-based training in the field, collaboration with local business actors for knowledge transfer and market networking, as well as historical and philosophical understanding of local wisdom values. The success of entrepreneurship development in pesantren depends on the integration of spiritual aspects, practical skills, and knowledge about the potential of the region. Based on the results of the study, an integrated entrepreneurship training model that combines science, faith, and concrete action is recommended. This Model is expected to produce great pesantren entrepreneurs, competitive, and able to adapt and face global challenges without leaving their identity and noble values.

The phenomenon of living Qur'an in the digital era, emphasizing the use of Al-Qur'an and prayer applications during the month of Ramadan during the COVID-19 pandemic. The pandemic situation has forced Muslims to switch to digital media as an alternative to carrying out worship due to limited access to physical places of worship. Using a qualitative approach and ethnographic methods, this study explores how digital applications of the Qur'an and prayers become a new medium in realizing Qur'anic values ​​in everyday life, as well as how users interpret the sacred text through digital platforms. The results of the study show that digital applications not only support personal worship practices but also form online communities that strengthen spiritual bonds amid social restrictions. However, digitalization also raises challenges, such as shifts in religious authority, interpretation of texts, and issues of religious ethics. Therefore, this study emphasizes the importance of an interdisciplinary approach to understanding the transformation of religious practices in the digital era, as well as the need for a critical attitude in using technology so that Qur'anic values ​​are maintained and authentic. The COVID-19 outbreak has caused significant changes in various aspects of life, including the way Muslims carry out worship during the month of Ramadan. The implementation of health protocols and social restrictions limit congregational worship activities in mosques, encouraging Muslims to find other ways to maintain their worship routines and spiritual closeness. In this condition, mobile-based Quran and prayer applications are an effective and appropriate solution. These applications provide easy access to digital Qurans, interpretations, translations, readings from famous reciters, daily dhikr, special prayers, and additional features such as prayer reminders and Qibla direction indicators. More than just a means of worship, these applications also function as a medium for religious learning through short lectures, studies, and Islamic articles. However, users need to be aware of interference such as notifications from other applications and dependence on internet connections. It is important to remember that the role of these applications is as a complement, not a substitute for direct interaction with the mushaf or attendance at the assembly of knowledge if conditions permit. If used wisely and consciously, Quran and prayer applications can be a very meaningful spiritual support for Muslims during Ramadan in the midst of a pandemic situation.

The learning strategy of Islamic Religious Education (PAI) plays a crucial role in shaping students' character and morality, especially in addressing educational challenges in the era of Generation Alpha. This generation, born amid rapid technological advancement, tends to be fast-thinking, visual, and practical, yet is also vulnerable to moral crises and ethical degradation. This study aims to describe and analyze the PAI learning strategies implemented at MTs Ma’arif NU Sragi in shaping the noble character and morals of students. The research employs a descriptive qualitative approach with data collection techniques including observation, in-depth interviews, and documentation. The findings reveal that the applied learning strategies include project-based religious learning, internalization of values through teacher role modeling, utilization of Islamic digital media, and contextual learning relevant to students' daily lives. These strategies have proven effective in instilling values of religiosity, discipline, responsibility, and honesty. The success of these strategies is supported by a religious school environment, active teacher involvement, and parental support. Challenges encountered include limited technological facilities and the pervasive negative influence of social media. This study recommends the reinforcement of collaboration among teachers, parents, and educational institutions to optimize the role of PAI in developing the character of future generations.

This community engagement program aims to enhance the knowledge and understanding of early childhood regarding prayer practices through a series of interactive and practice-based training sessions. Targeting children aged 5–7 years in Jaddih Selatan Village, Bangkalan, the program utilized a participatory approach involving local religious leaders, parents, and university students as facilitators. The training was conducted at the village mosque, employing visual aids, demonstrations, and repeated simulations to foster both cognitive and psychomotor aspects of prayer. The results indicate a significant improvement in children's ability to perform prayer movements and recitations correctly, as well as increased enthusiasm and participation in religious activities. Moreover, the program strengthened the mosque's role as a child-friendly religious learning center and encouraged the emergence of leadership potential among the participants. This initiative is expected to serve as a sustainable model for character education and spiritual development in rural communities, and can be replicated in similar settings to empower early childhood religious education.

Learning strategies are crucial because this is the first step given by the teacher. The step that needs to be considered is determining the learning strategy that will accommodate the development of students. The main teacher can choose the best teaching methods and strategies to create excellent learning, adjust the material to the students' abilities, and enable students to receive knowledge transfer. This research uses a descriptive qualitative approach to explore project-based religious learning strategies applied in the Islamic Religious Education subject at SMP Muhammadiyah 05 Medan Denai. This approach was chosen to deeply explore the practices, experiences, and impact of learning on the religious awareness of the students. Interviews with students show that involvement in the project has made them better understand religious values in real life. Some students admitted to starting to pray on time, being more diligent in reading the Quran, and being more concerned about the social environment. This shows that the religious project encourages the internalization of values through direct experience, not just memorization or theory. This learning not only strengthens the understanding of Islamic material but also instills religious values through real practices that can be directly experienced by the students. Some forms of projects, such as mini-dawah, infaq movements, and adab campaigns, have proven to enrich students' experiences and enhance their awareness of Islamic values in daily life. Islamic education teachers play an important role as facilitators, not only guiding students in project activities but also providing space for reflection and evaluation. Students feel more motivated and actively engaged in the learning process, which leads to changes in their religious behavior, such as increased discipline in worship and a greater sense of care for their surroundings.    

The activity of mentoring mosque youth in the routine of tadarus every Friday night at the Al Amanah Mosque, Ngingas, Waru, Sidoarjo aims to increase interest in studying the Koran in the community, especially among teenagers. Through the Asset Based Community Development (ABCD) approach, this service utilizes local potential such as the spirit of mutual cooperation, the presence of active mosque youth, and support from religious figures. The results of the activity show an increase in community participation in tadarus, an increase in the ability to read the Koran, and the formation of religious character and social solidarity between residents. This activity not only makes the mosque a place of worship, but also a center for inclusive and sustainable religious learning. Active participation of teenagers in tadarus activities is also a means of developing leadership and forming Islamic character. This activity is expected to be a model of religious-based community empowerment that can be replicated in other environments with ongoing support from various parties.

This study aims to analyze the representation of religious moderation values in the Islamic Religious Education (PAI) textbook for grade VII at the junior high school level published by the Ministry of Education and Culture in the Merdeka Curriculum. The research method used in this research is a qualitative approach with descriptive research type. Data collection techniques are carried out through literature review and document analysis. This research will also use triangulation techniques to ensure data accuracy.  The results show that this textbook successfully conveys the values of religious moderation in a way that is appropriate to the Indonesian context which is rich in diversity. The value of national commitment is emphasized through teaching about the importance of maintaining national unity, while the value of tolerance and interfaith cooperation is reflected in materials that respect differences in beliefs and invite students to coexist peacefully. In addition, the value of anti-violence in religion is also integrated by promoting the principles of peace and compassion, as well as attitudes that avoid extremism. The book also introduces respect for local cultures that are in line with religious principles, to create a society that is inclusive, peaceful, and able to maintain social harmony. Thus, PAI textbooks in the Merdeka Curriculum not only function as a tool for religious learning, but also as a means of building student character that emphasizes the values of religious moderation in everyday life.

This study examines the implementation of Arabic language learning based on the Qur'an at Mushollah Zubhatul Hasan, focusing on the sorogan and talaqqi methods. The sorogan method allows students to read directly in front of their teacher, receiving guidance on pronunciation, meaning, and sentence structure. This individual approach provides a more personalized learning experience, enabling students to receive immediate corrections. Meanwhile, the talaqqi method emphasizes listening and repeating the teacher’s recitation collectively, improving fluency, tajwid accuracy, and linguistic comprehension. Additionally, the practice of daily Arabic conversations in the Mushollah environment plays a crucial role in reinforcing language acquisition. Initially, students faced challenges in speaking Arabic, but continuous practice helped them develop confidence and fluency. This immersive approach allows students not only to learn Arabic theoretically but also to internalize it through practical use. The findings highlight that combining sorogan, talaqqi, and Arabic-speaking habits effectively enhances students’ Arabic proficiency, both in understanding Qur'anic texts and applying the language in daily interactions. This study underscores the importance of integrating structured teaching methods with real-life practice to achieve comprehensive Arabic language mastery in a religious learning setting.

The purpose of this study is to see how the application of the problem-based learning (PBL) model can help students analyze Islamic Religious Education (PAI) lessons at SMK Pesantren Darul Dakwah. PBL is used to teach students to think critically, analytically, and find solutions to religious problems. This study used a qualitative approach with a classroom action research (PTK) design, which was conducted in two cycles. The results showed that PBL can help students analyze PAI materials. This was evident by the observation results which showed better task assessment, and more active and critical student participation in group discussions. This research proposes a wider application of PBL model in Islamic Education learning in SMK to improve students' understanding and analysis skills in the context of religious learning.    

This research aims to explore the role of the Christian Religious Education (PAK) curriculum in improving the spirituality of youth in Indonesia. Using a qualitative approach, this study involved in-depth interviews with teachers, students and practitioners of Christian Religious Education to obtain a holistic perspective regarding the influence of the curriculum on the formation of the spirituality of the younger generation. The research results show that the PAK curriculum has an important role in instilling moral values, strengthening faith, and forming the character of Christian youth. The implementation of a relevant and contextual curriculum allows young people to understand and appreciate religious teachings more deeply, so as to improve the quality of their relationships with God and each other. This research also found that there are challenges in implementing a curriculum that is able to adapt to current developments and technology without ignoring the substance of spirituality. Therefore, the success of the PAK curriculum in increasing youth spirituality is highly dependent on the active involvement of educators and educational institutions in creating an environment that supports learning that is holistic and relevant to the spiritual needs of today's youth.

This research is motivated by the learning process of Catholic religious education in the classroom experienced as only for the sake of cognitive formation that is done simply. Cognitive formation is not an easy thing to do, but requires a strategy for the achievement of maximum learning outcomes. In reality, in the learning process, students follow more, so that their cognition is getting weaker. In this case, Jerome S. Brunner suggests that, cognitive theory becomes very important in achieving educational goals, including in Catholic religious education. Meanwhile, the purpose of this research is that students can achieve good mental or cognitive quality, not just intelligence alone. The method used in this research is the literature review method. The results of this study are first, cognitive learning theory is a theory in which it states that the learning process takes precedence over the learning outcomes. Second, the active participation of individuals in the cognitive process is the basis for achieving the learning objectives of Catholic religion. Third, Catholic religious teachers as facilitators who motivate and evaluate students in the learning process of Catholic religious education. Fourth, Catholic religious teachers can use Bruner's cognitive theory for the application of Catholic religious education learning in the classroom.

SMA Negeri 12 Semarang City has religious diversity, namely 1) Islam; 2) Christianity; and 3) Catholicism, making the school one of the targets of the National Medium-Term Development Plan 2024 to increase the index of harmony between religious communities through education. The focus and purpose of the research is to describe in detail the implementation of moderation of religious life in SMA Negeri 12 Semarang City. This research uses a qualitative approach with descriptive methods. The researcher had a role in collecting data by using observation, interview, and documentation methods. This research uses an interactive model data analysis technique which then uses source and technique triangulation for validity. The results showed that the implementation of moderation in SMA Negeri 12 Semarang City has been carried out well, this can be seen from the achievement of moderation indicators, namely 1) National Commitment of the Pancasila Student Profile Strengthening Project (P5), Pancasila Education (PP) learning, Religious learning, flag ceremony and character camp; 2) Tolerance of P5, Religious and PP learning, Healthy School Movement programme, and Child Friendly Education Unit; 3) Anti-violence of P5 and punitive measures in the form of warnings, advice, point deductions, and mediation with the result that cases that cannot be handled are expelled from school; 4) Local Cultural Accommodation of P5 and extracurricular activities in the form of traditional dance.