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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.

The rapid development of digital technology has significantly transformed the ways in which faith is experienced, particularly in the lives of adolescents. From the perspectives of digital religion and mediatization of religion, digital space is no longer merely a medium, but has become a cultural arena that actively shapes religious practices and meanings. The study aims to analyze these dynamics, especially within the context of Generation Alpha, by examining the opportunities and challenges that emerge in the lived experience of faith in the digital age. The findings indicate that digital environments offer creative, participatory, and contextual opportunities for evangelization, enabling young people to engage actively in constructing their religious experiences. However, this dynamic is inherently ambivalent, as it also risks reducing the meaning of faith to symbolic, instant, and less sacramentally grounded experiences, detached from the communal life of the Church. Furthermore, the formation of religious identity in digital spaces tends to be fluid and performative, potentially leading to superficial relationships and fragmented identities. Therefore, technologically mediated religious experience should be understood as a bridge, rather than a substitute, for authentic faith encounters. The Church is thus called to adopt adaptive and reflective pastoral approaches, positioning media as a means of fostering communio without obscuring the essence of faith. An integrative approach through the synergy of Church, family, and educational institutions is essential to balance digital literacy and spiritual depth, ensuring that adolescent faith continues to grow reflectively and remains rooted in real-life experience.

The study aims to analyze the role of digital media as a distracting factor affecting the faith loyalty of Catholic adolescents in their relationship with God amid religious pluralism in Indonesia. The development of digital media has transformed how adolescents understand, express, and live out their faith, while simultaneously presenting both opportunities and ambivalent challenges. This research employs a qualitative approach using a library research method, analyzing various theological, sociological sources, and Church documents. The findings indicate that digital media can serve as a broad and participatory space for expressing faith, but it also has the potential to create distractions in three main dimensions: cognitive, affective, and practical. Cognitively, adolescents experience confusion in understanding faith teachings due to the diversity of information available. Affectively, there is a shift in orientation from a relationship with God toward the pursuit of emotional gratification in digital spaces. Practically, there is a decline in engagement in concrete religious practices. Within the context of religious pluralism, this complexity intensifies and influences the formation of adolescents’ faith identity. This study also finds that digital media does not only have negative impacts but also holds positive potential as a means of deepening faith when used critically and reflectively. Therefore, the role of the Church is essential through contextual, dialogical, and integrative pastoral accompaniment combined with critical digital literacy. Through this approach, adolescents are expected to integrate their digital experiences into a more mature, authentic faith life rooted in a deeper relationship with God.

Puja Semadi and Shalat Istikharah are common religious practices. Puja Semadi is performed by Buddhists, while Shalat Istikharah is performed by Muslims. Both are done to ask for guidance from God. However, a few people do not understand correctly how to do it and as a result some people experience confusion and still doubt in obtaining the desired guidance. This research aims to find out how Puja Semadi in the lokapala fiber, and how the meaning of shalat istikharah as a request for guidance. This research uses qualitative methods and in-depth interviews with religious experts who understand shalat istikharah. Data were collected through text analysis and interviews, and analyzed using qualitative analysis with its procedures. The data on Puja Semadi was taken from the transliteration of ancient manuscripts. Initially, the Javanese script was transliterated into Latin and then translated into Indonesian. Based on the results of the research, Puja Semadi in the lokapala fiber is done through meditation in a place called pemujaan. While shakat istikharah is done anytime and anywhere as long as the place is clean and pure. The results of this study can help readers to understand how the explanation of Puja Semadi and Shalat Istikharah.

Puja Semadi and Shalat Istikharah are common religious practices. Puja Semadi is performed by Buddhists, while Shalat Istikharah is performed by Muslims. Both are done to ask for guidance from God. However, a few people do not understand correctly how to do it and as a result some people experience confusion and still doubt in obtaining the desired guidance. This research aims to find out how Puja Semadi in the lokapala fiber, and how the meaning of shalat istikharah as a request for guidance. This research uses qualitative methods and in-depth interviews with religious experts who understand shalat istikharah. Data were collected through text analysis and interviews, and analyzed using qualitative analysis with its procedures. The data on Puja Semadi was taken from the transliteration of ancient manuscripts. Initially, the Javanese script was transliterated into Latin and then translated into Indonesian. Based on the results of the research, Puja Semadi in the lokapala fiber is done through meditation in a place called pemujaan. While shakat istikharah is done anytime and anywhere as long as the place is clean and pure. The results of this study can help readers to understand how the explanation of Puja Semadi and Shalat Istikharah.

This study examines the predictive influence of religious habituation and teacher role modeling on students’ emotional intelligence in an Islamic elementary school context. A quantitative approach with an ex post facto design was employed, involving 78 students selected through total sampling. Data were collected using Likert-scale questionnaires and analyzed using multiple linear regression. The findings indicate that religious habituation has a positive and significant effect on students’ emotional intelligence, while teacher role modeling demonstrates a relatively stronger contribution. Simultaneously, both variables significantly predict emotional intelligence, explaining 74.9% of its variance. These results suggest that students’ socio-emotional development is shaped by the integration of structured religious practices and pedagogical modeling within the school environment. The study contributes to the ecological-religious perspective on character education by emphasizing the importance of consistent spiritual habituation and teachers’ personal competence in fostering emotional regulation and social skills. Practically, Islamic elementary schools are encouraged to strengthen religious culture programs and support teachers’ emotional and moral development to enhance students’ emotional intelligence.

The study of takhrij al-hadith plays a crucial role in hadith scholarship, involving the tracing of transmission sources and evaluating the authenticity of sanad and matn through systematic analysis. In contemporary studies, differences in scholars’ approaches have led to variations in hadith classification and epistemological orientation. However, comparative research examining methodological criticism, epistemological foundations, and operational procedures of modern takhrij remains limited. This study aims to critically compare the methodologies of Muḥammad Nāṣiruddīn al-Albānī and Muqbil bin Hādī al-Wādiʿī, focusing on their evaluation of sanad and matn. Using a qualitative approach with an integrative literature review, this research analyzes primary works and relevant academic sources. The findings reveal three main epistemological patterns: independent reasoning through cross-narration, methodological caution based on classical authority, and a shared reliance on jarḥ wa taʿdīl. These differences influence hadith classification and reflect varying depths of criticism. The study shows that contemporary hadith criticism forms an epistemological spectrum rather than a strict methodological divide. It also highlights implications for religious practices, including the Megengan tradition in Java, which adapts to socio-economic contexts, and enriches comparative studies in hadith methodology.

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.  

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.

Evaluation of Islamic Religious Education (PAI) learning plays a strategic role in assessing the achievement of educational goals while supporting the character development of students. The evaluation process not only considers cognitive aspects but also includes affective and psychomotor aspects, such as the appreciation of religious values, noble morals, and the ability to perform religious services. This study aims to describe the relationship between the scope of PAI evaluation and the process of character development of students. The method used is a descriptive qualitative approach, with the research location at SDN Ngebel, Kasihan, Bantul. The research subjects included PAI teachers, students in grades I, V, and VI, and several parents. Data were collected through interviews with teachers, students, and guardians, observations of learning activities and religious practices, and documentation, including records of grades and religious activity agendas. Using the Miles and Huberman interactive model, data analysis included the stages of presentation, reduction, and drawing conclusions. Triangulation methods and sources ensured the validity of the data. The results showed that the implementation of a comprehensive PAI evaluation, which included academic assessment, religious practices, and moral behavior, had a significant impact on the development of student character. This is especially true in terms of religiosity, discipline, and responsibility. Therefore, the broader and more integrated the scope of Islamic Religious Education (PAI) evaluation, the greater its contribution to the overall character formation of students.

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.

This study aims to analyze the role of Gujarat, India, as a major hub in the dynamics of the Islamization of the Indonesian Archipelago (Nusantara) and its impact on the formation of a distinctive Southeast Asian Muslim identity. This research employs a library research method by examining various primary and secondary sources, including historical manuscripts, travel accounts, archaeological findings, and relevant scholarly books and journal articles. The findings indicate that the arrival and spread of Islam in the Nusantara around the thirteenth century were strongly influenced by Muslim traders from Gujarat, who functioned not only as economic agents but also as carriers of religious and cultural values. The process of Islamization occurred relatively peacefully through trade networks, intermarriage, Islamic education, and political alliances with local rulers. The dominance of Sufistic teachings, which were adaptive and accommodative to local cultural traditions, facilitated a process of cultural inculturation that enabled Islam to be accepted without significant social conflict. This interaction produced a moderate and syncretic form of Islam, reflected in religious practices, local traditions, and Islamic architectural forms across the region. The study concludes that the Islamization of the Nusantara was a continuous process of cultural dialogue that shaped a tolerant, contextual, and harmonious Muslim identity in Southeast Asia, distinguishing it from Middle Eastern Islamic traditions.

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.

Thaharah represents a core principle within Islamic teachings, encompasses both bodily cleanliness and spiritual sanctity, and functions as an essential requirement for the proper observance of acts of worship, including prayer, tawaf, and the recitation of the Qur’an. This concept extends beyond ritual practice, reflecting a manifestation of faith that encourages Muslims to maintain personal hygiene, environmental cleanliness, and spiritual closeness to Allah SWT. This study aims to explore and critically examine the concept of thaharah in a comprehensive manner, clarify its role within Islamic religious practices, and assess its relevance in fostering clean lifestyle behaviors and appropriate worship practices in accordance with Islamic legal principles in contemporary society. Conceptually, thaharah is divided into two main forms: purification from ritual impurity (hadas) through ablution (wudu), ritual bathing (ghusl), or dry purification (tayammum), and purification from physical impurities (najis) by cleansing the body, clothing, and surrounding environment. The normative foundation of thaharah is reinforced by textual evidence, including Surah Al-Ma’idah verse 6 and prophetic traditions that emphasize cleanliness as an integral part of faith. Thus, thaharah offers a holistic perspective on cleanliness that integrates both worldly and spiritual dimensions of Muslim life.  

Anxiety in completing a final thesis is a common issue experienced by final-year students, which can affect academic performance, mental health, and even delay graduation. This condition highlights the importance of effective strategies to manage psychological pressure appropriately. This study aims to explore the application of spiritual coping in helping students reduce anxiety during the thesis writing process. The research employed a qualitative approach with a descriptive design. The participants consisted of three students selected from a total of thirteen who had been identified with severe anxiety. The instruments used were the Taylor Manifest Anxiety Scale as an initial assessment, followed by in-depth interviews and observations to explore their experiences, coping strategies, and psychological dynamics. Data were analyzed thematically by focusing on the personal, social, environmental, and religious domains in the practice of spiritual coping. The findings indicate that spiritual coping assists students in managing emotions, discovering life meaning, and maintaining academic commitment. Religious practices, prayer, spiritual reflection, and social support proved effective in fostering inner peace and alleviating anxiety symptoms. In conclusion, spiritual coping can serve as an effective strategy to support students in facing academic pressures and in enhancing psychological well-being.

This study investigates how character education is embedded into the school culture of an Indonesian Islamic junior high school (madrasah), focusing on four core values: religiosity, honesty, tolerance, and discipline. Using a qualitative naturalistic approach, the research was conducted at MTsN 3 Halmahera Utara through in-depth interviews, participant observation, and document analysis involving school leaders, teachers, and students. The findings reveal that character education at the madrasah is not a standalone program but is institutionalized through consistent routines, religious practices, and role modeling. Religiosity is fostered through structured worship, integration of Islamic values into lessons, and spiritual habits. Honesty is promoted via trust-based learning environments, teacher exemplarity, and reinforcement of moral norms. Tolerance is cultivated through inclusive social interactions and respect for religious and cultural differences, while discipline is internalized through habitual rule-following, punctuality, and self-regulation. These findings align with existing theories and regional character education frameworks, confirming that character is best formed through embedded cultural processes and consistent adult exemplarity. The study contributes to the understanding of how Islamic schools can function as moral communities and highlights the importance of alignment between school culture, family support, and wider social contexts in achieving sustainable moral development.

This study is motivated by the context of religiosity in later life, which is characterized by various forms of decline, both emotional and spiritual, that may hinder the religious practices of older adults. The study aims to examine the condition of religiosity in the elderly phase. The main focus of this research is to explore and analyze the definition of old age, the characteristics of religiosity in later life, to identify religious problems commonly experienced by the elderly, and to examine the well-being of religious life during old age. This study employs a qualitative research method using a library research approach. The findings indicate that various challenges encountered in old age, such as anxiety, fear of death, and other psychological pressures, can be addressed through religious practices. Acts of worship, prayer, and spiritual reflection are able to provide inner peace, enhance the meaning of life, foster social harmony, cultivate acceptance of life’s realities, and help older adults respond to challenges in accordance with contemporary developments.

The tradition of mohataman Al-Qur'an is one of the religious practices that is alive and thriving among Indonesian Muslims, especially during Ramadan in preparation for Eid al-Fitr. In Kampung Pos Sentul, this tradition is carried out collectively by the community as a form of gratitude for the completion of fasting and as a means of strengthening Islamic brotherhood. This study aims to examine the tradition of mohataman Al-Qur'an from the perspective of living hadith, which is to see how the hadith of the Prophet Muhammad is understood, internalized, and manifested in the social-religious practices of the community. The research method used is qualitative with a descriptive approach, through observation, interviews, and documentation. The results of the study show that the tradition of mohataman Al-Qur'an is based on the community's understanding of the hadiths about the virtues of reading the Qur'an, the encouragement to increase acts of worship during Ramadan, and the importance of togetherness in doing good. This tradition is not only ritualistic in nature, but also has social, educational, and spiritual dimensions that strengthen the religious identity of the Pos Sentul Village community. Thus, mohataman Al-Qur'an can be understood as a form of actualization of hadith in real life that continues to live on and is passed down from generation to generation.

This research examines inter-ethnic marriages between Acehnese and Bugis-Makassar communities in Makassar City from 1990 to 2004, which emerged as a consequence of social mobility, cross-cultural interaction, and compatibility of religious values. The purpose of this study is to explain the factors that trigger inter-ethnic marriages, the underlying customary processes, and the socio-cultural dynamics that occur within family life. This research uses historical methods, including the heuristic stage, source criticism, interpretation, and historiography, with data obtained thru in-depth interviews with four families and related documentary sources. The research findings indicate that holding a wedding requires cultural negotiation between the two groups, with some families adopting traditional Acehnese ceremonial customs, while others implement Bugis-Makassar traditions. In family life, couples face differences in values regarding communication, gender role division, and religious practices, which are then overcome thru a dialogue-based process of adaptation and compromise. This process results in the formation of hybrid cultural identities, the expansion of social networks, and the strengthening of inter-ethnic integration. Overall, intertribal marriages serve as a medium for cultural reconciliation and a means of building more inclusive social relationships in a multicultural society.

This research examines inter-ethnic marriages between Acehnese and Bugis-Makassar communities in Makassar City from 1990 to 2004, which emerged as a consequence of social mobility, cross-cultural interaction, and compatibility of religious values. The purpose of this study is to explain the factors that trigger inter-ethnic marriages, the underlying customary processes, and the socio-cultural dynamics that occur within family life. This research uses historical methods, including the heuristic stage, source criticism, interpretation, and historiography, with data obtained thru in-depth interviews with four families and related documentary sources. The research findings indicate that holding a wedding requires cultural negotiation between the two groups, with some families adopting traditional Acehnese ceremonial customs, while others implement Bugis-Makassar traditions. In family life, couples face differences in values regarding communication, gender role division, and religious practices, which are then overcome thru a dialogue-based process of adaptation and compromise. This process results in the formation of hybrid cultural identities, the expansion of social networks, and the strengthening of inter-ethnic integration. Overall, intertribal marriages serve as a medium for cultural reconciliation and a means of building more inclusive social relationships in a multicultural society.