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This study aims to describe the implementation of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah at TPQ Fattuhul Qulub, Doyo Baru District. The background of this research is based on the importance of Islamic religious education in shaping children’s character and morals from an early age amid the decline in the morality of the younger generation. TPQ, as a non-formal educational institution, has an important role in instilling Islamic values through learning the Qur’an, aqidah, and morals. However, in its implementation, several obstacles are still found, such as the low understanding of students regarding religious values, varying abilities in reading the Qur’an, and the lack of support from family and community environments.This study employed a descriptive qualitative approach. Data were collected through observation, interviews, and documentation at TPQ Fattuhul Qulub, Doyo Baru District. The focus of the research includes the planning, implementation, and evaluation processes of instilling Islamic Religious Education values in the aspects of the Qur’an and Aqidah.The results of the study indicate that the instillation of Islamic Religious Education values has been carried out through structured stages of planning, implementation, and evaluation. The learning process was conducted using the methods of Iqra’, tahsin, tahfidz, talaqqi, lectures, role modeling, habituation, and exemplary stories. In the Qur’anic aspect, students were guided to read the Qur’an according to tajwid rules and memorize short surahs, while in the Aqidah aspect, students were taught the pillars of faith, the attributes of Allah and His Messenger, and the formation of Islamic morals. The evaluation results showed improvements in Qur’anic reading skills, memorization, understanding of aqidah, and changes in students’ religious behavior, such as becoming more disciplined, polite, and diligent in worship. This success was supported by the exemplary behavior of the teachers and the involvement of parents in the learning process.

Awig-Awig (traditional customary law) is a form of written customary law that exists and continues to develop within indigenous communities, particularly in Bali and Lombok. As part of Indonesia's pluralistic legal system, Awig-Awig plays a significant role in regulating social order, maintaining harmony, governing inter-community relations, and preserving local cultural and religious values. This study aims to examine the existence of Awig-Awig as a binding source of law within indigenous communities, as well as to analyze its relationship with the national legal system. The methods used in this research include juridical-normative and sociological approaches, supported by case studies conducted in several indigenous villages in Bali and Lombok. The results show that Awig-Awig remains highly relevant, respected, and effectively implemented as a community guideline. However, harmonization with state law is necessary to prevent potential norm conflicts and ensure legal certainty. These findings highlight the importance of formal recognition, protection, and integration of customary law within Indonesia’s national legal framework.

This study describes a comparative analysis of public financial systems in the ancient world, medieval Europe, and early Islam from a social justice perspective. The purpose of this study is to analyze the public financial systems of the ancient world, medieval Europe, and early Islam from a social justice perspective. The research method is qualitative. Data analysis was conducted using thematic analysis techniques through the stages of data reduction, data presentation, and conclusion drawing. The results of this study indicate that the ancient world had an administratively efficient financial system but was highly centered on the power of the ruler, resulting in high social inequality. In medieval Europe, the financial system was influenced by feudalism and religious values, but was fragmented and dependent on the elite, resulting in an unequal distribution of wealth. Meanwhile, early Islam presented a more structured financial system through the Baitul Mal (Financial Treasury) and instruments such as zakat, kharaj, and jizyah, oriented towards social justice and wealth redistribution. However, all three systems have their respective weaknesses, especially in aspects of implementation, accountability, and equity. This study concludes that social justice in the public financial system requires the integration of institutional efficiency, ethical values, and strong redistribution mechanisms.

This study addresses the limited integration of environmental education, Islamic values, and creative learning practices in existing pedagogical models. It proposes an eco-friendly Islamic calligraphy approach as an innovative medium for recycling-based learning that promotes both ecological awareness and spiritual development. The study adopts a Participatory Action Research (PAR) design involving 22 students from diverse educational levels at Sanggar Bimbingan Bintang Sembilan. Data were collected through structured observations, semi-structured interviews, and documentation, and analyzed using an iterative qualitative framework to identify changes in students’ cognitive, affective, and behavioral domains. The findings indicate that students initially exhibited low environmental awareness, minimal engagement, and limited ability to utilize recyclable materials creatively. Following the intervention, there was a substantial increase in active participation, creative output, and conceptual understanding of environmental sustainability. Students also demonstrated observable behavioral shifts, particularly in waste reuse practices and environmental responsibility. In addition, the incorporation of Islamic values reinforced ethical awareness and strengthened students’ sense of stewardship toward the environment. This study contributes to the advancement of interdisciplinary learning by offering a contextual and practice-oriented model that integrates environmental education, religious values, and art-based pedagogy. The proposed approach not only enhances student engagement but also fosters holistic learning outcomes, making it a viable alternative to conventional instructional methods in sustainability education.

This community service activity aims to instill religious values in the students at TPQ Miftakhul Huda by establishing the habit of praying before and after wudu, as an effort to transform worship practices from mere physical routines into profound spiritual experiences. Using the Asset-Based Community Development (ABCD) approach, this program is carried out through five main stages: discovery, dream, design, define, and do. The results of the activity indicate that through intensive demonstration and practical guidance, the students experienced significant improvement in discipline, awareness of maintaining purity, and moral responsibility as manifestations of Muslim character from an early age. Integrating prayer into the wudu practice has proven effective as an educational tool in building the foundation of faith from an early age, or the “golden age.” The synergy between the student team, educators, and the utilization of institutional facilities proved effective in establishing operational standards for character education that comprehensively integrate physical, mental, and theological aspects. Thus, the practice of wudu prayer serves as a strategic educational tool in strengthening children’s foundational faith during the golden age amidst the challenges of shifting global values.

This study aims to examine the normative construction and practical implementation of criminal sanctions against narcotics abusers from the perspectives of Islamic criminal law and Indonesian positive law, as well as to formulate an integrative policy model that is more just, humane, and context-sensitive in Bungo Regency. Narcotics abuse constitutes a multidimensional problem involving legal, social, moral, and public health dimensions. Therefore, a comprehensive approach is required to integrate the normative values of Islamic criminal law with the national legal system. This research employs a normative-empirical approach using comparative legal analysis, examining statutory regulations, doctrines of Islamic criminal law, and law enforcement practices at the local level. The findings indicate that Islamic criminal law frames narcotics abuse within the protection of maqāṣid al-sharī‘ah, particularly the preservation of intellect (ḥifẓ al-‘aql) and life (ḥifẓ al-nafs), thereby emphasizing not only punitive but also educational and rehabilitative orientations through the instrument of ta‘zīr. Meanwhile, Indonesian positive law, particularly Law No. 35 of 2009 on Narcotics, provides legal space for rehabilitation; however, its implementation still encounters structural and cultural challenges. This study concludes that integrating Islamic criminal law principles with the national legal framework may produce a more responsive sentencing model that upholds substantive justice, human rights protection, and effective narcotics control. Policy reformulation grounded in religious values, restorative approaches, and social rehabilitation is recommended as a strategic direction for national criminal law reform.

Indonesia is a country rich in cultural diversity, one of which is the Tedak Siten tradition that is still preserved by Javanese communities, including those in Bancar Village. This tradition is not merely a cultural heritage but also contains important educational and spiritual values in community life. This study aims to understand the meaning of the Tedak Siten tradition, identify the educational and spiritual values embedded within it, and analyze it from the perspective of Islam Nusantara. The research employs a qualitative descriptive approach using observation, interviews, and documentation techniques, with informants selected purposively from community members directly involved in the tradition. The findings reveal that Tedak Siten functions as a medium for character education, instilling values such as independence, responsibility, and perseverance from an early age. In addition, the tradition strengthens spiritual values through prayers and expressions of gratitude to Allah SWT. From the perspective of Islam Nusantara, Tedak Siten reflects a harmonious acculturation between local culture and Islamic teachings without contradicting the principle of monotheism. The implications of this study indicate that local traditions can be utilized as contextual learning resources in Islamic education while also serving as a means of preserving valuable cultural heritage. Therefore, Tedak Siten remains relevant not only as a tradition but also as a medium for character building and strengthening religious values in society.

Digital technology has, in many ways, altered the manner in which businesses function. This transformation touches on aspects like how products are developed, delivered, and sold. It opens up a range of possibilities for business owners to broaden their markets, boost profits, and make better use of online tools. At the same time, however, the digital age introduces certain difficulties. These include increased competition as well as risks related to practices that may conflict with sharia law—for example, charging interest, engaging in transactions with unclear risks, or producing counterfeit goods. The focus of this study is to examine the opportunities and challenges that businesses encounter in today’s digital world, viewed through an Islamic lens. The approach taken involves a review of existing literature, drawing from various sources dealing with digital commerce and Islamic economic principles. The results suggest that digital business ventures hold considerable promise, provided they are conducted with honesty, fairness, and transparency, while avoiding activities disallowed by sharia. This way, entrepreneurs can not only generate income but also develop their enterprises in a way that aligns with ethical and religious values.

The development of globalization, digital technology, and social change has influenced the way young people understand and live out their faith. Secularism tends to place religion in the private sphere, so that religious values do not always become the basis for decision-making in daily life. This study aims to analyze the challenges of secularism to the formation of the identity of Catholic youth in the modern era and to formulate relevant religious education responses in addressing these dynamics. This research uses a qualitative approach with a literature study method that examines various scientific literature, Church documents, and research findings related to the phenomenon of secularism and the formation of the religious identity of Catholic youth. The results of the study indicate that secularism has a complex impact on the faith life of young people, including decreased participation in Church activities, the emergence of individualistic attitudes, and the tendency to view religion merely as a formal identity. However, on the other hand, the modern era also opens opportunities for young people to develop their faith creatively through the use of digital technology and involvement in faith communities. Therefore, Catholic religious education and pastoral accompaniment that are dialogical, contextual, and participatory are very important in helping Catholic youth integrate their faith into daily life. This study is expected to provide theoretical and practical contributions for educators and pastoral ministers in fostering the faith identity of Catholic youth in modern society.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The increasing rate of divorce in rural areas indicates serious challenges in maintaining family resilience as well as the limited effectiveness of formal litigation-based dispute resolution. Judicial processes that tend to be procedural, time-consuming, and focused on legal termination often fail to address the substantive justice needs of the disputing parties. Consequently, alternative dispute resolution mechanisms that are more responsive to local social and cultural values are required. This study aims to examine the effectiveness and implementation of divorce mediation facilitated by the Village Government of Banra’as, Sumenep Regency, through the perspective of Progressive Legal Theory. This research employs a qualitative approach with an empirical research design. Data were collected through field observations, in-depth interviews with village officials, community leaders, and individuals who had previously participated in the mediation process, as well as documentation related to divorce dispute resolution practices at the village level. Data analysis was conducted using a descriptive-analytical method, focusing on mediation practices as a manifestation of living law within the community. The findings reveal that divorce mediation facilitated by the village government demonstrates a relatively high level of effectiveness in reducing divorce cases. This effectiveness is influenced by a familial approach, the utilization of local wisdom, and the strong internalization of religious values within the social life of the Banra’as community. From the perspective of Progressive Legal Theory, this mediation practice reflects a flexible and non-positivistic understanding of law that prioritizes humanity and substantive justice. Village-based mediation not only serves as an alternative dispute resolution mechanism but also functions as a social instrument to preserve family harmony and strengthen social resilience in rural communities.

Islamic education in the global era faces various complex problems and challenges, ranging from conventional teaching methods, varying teacher quality, to curriculum unpreparedness in addressing social and technological dynamics. The globalization of information and culture also significantly influences students’ behavior and identity, requiring digital literacy, critical cultural awareness, and resilience in religious values to remain aligned with Islamic principles. This study employs a library research approach with a descriptive qualitative method, analyzing various books and scientific journals related to Islamic education in the global era. The findings indicate that the problems of Islamic education include the gap between traditional methods and 21st-century needs, teachers’ unpreparedness in using technology, and the lack of integration between religious education and contemporary social contexts. Other challenges involve education management, family and community involvement, and policy-making that responds to global changes. To address these issues, recommended solutions include revitalizing an integrative curriculum that combines Islamic values with 21st-century skills, utilizing technology wisely, enhancing teacher competence, strengthening collaboration between schools, families, and communities, and developing media literacy and inclusive pedagogical approaches. Implementing these strategies is expected to produce students who are competent, adaptive, character-driven, and globally competitive without losing their moral and spiritual identity. These findings contribute to the development of Islamic education that is relevant, adaptive, and sustainable in the global era.

Character-based Islamic education plays a crucial role in shaping environmental awareness and behavior in schools. This study aims to analyze the role of character-based Islamic education in shaping environmental behavior and supporting the realization of Green Schools. The research approach uses a literature review method with content analysis techniques. An analysis of 17 scientific literature, consisting of books and articles from national and international journals published between 2022 and 2025, focused on the integration of Islamic values into Islamic Religious Education (ISE), the process of character internalization, and ecological practices in the school environment. The results indicate that the values of trustworthiness, responsibility, simplicity, and the concept of khalifah fil The environment is the main foundation for fostering students' ecological awareness. The integration of religious beliefs, morals, and Islamic jurisprudence with environmental issues can transform religious values into concrete actions through habituation and exemplary behavior by educators. Changes in student behavior are reflected in habits of maintaining cleanliness, managing waste, and sustainably caring for the school environment. Character-based Islamic education also contributes to building an environmentally friendly school culture and strengthening synergy between schools and the community. This study confirms that character-based Islamic education is relevant as a moral and spiritual approach to addressing the challenges of the environmental crisis. The Green School model based on Islamic values has the potential to become a strategic alternative in developing sustainable education.

Islamic education in Indonesia plays a strategic role in shaping students’ religious character as well as their national identity, and therefore cannot be separated from the ideological foundations of Pancasila and the Unitary State of the Republic of Indonesia (NKRI). Islamic education functions not only as a means of transmitting religious values, but also as a medium for internalizing national ideology in line with the goals of national education. This study aims to analyze the ideological foundations of Islamic education based on the values of tauhid, Pancasila, and NKRI, as well as to examine their relevance to national education policies and curricula. This research employs a qualitative approach using a library research design. The data were obtained from secondary sources, including scholarly books, journal articles, education policy documents, and relevant legislation. Data collection was conducted through documentation studies, while data analysis applied a descriptive-analytical method to systematically examine the interrelationships among concepts. The findings indicate that the ideological values of Pancasila are substantively aligned with Islamic teachings, particularly in the aspects of divinity, humanity, unity, deliberation, and social justice. Within the framework of NKRI, Islamic education contributes significantly to the formation of religious-nationalist character and the strengthening of national integration. The integration of Pancasila values, religious moderation, and Islam rahmatan lil ‘alamin into national education policies and curricula, particularly through the Merdeka Curriculum and the Pancasila Student Profile, reflects a systematic effort to develop Islamic education that is adaptive and contextual. The implications of this study emphasize that strengthening the ideological foundations of Islamic education is a crucial prerequisite for producing learners who are faithful, knowledgeable, morally upright, and responsible citizens of Indonesia.

The phenomenon of students displaying lazy attitudes and a lack of learning motivation represents a major challenge in the teaching and learning process of Islamic Religious Education (PAI) in various schools across Indonesia. This condition has a direct impact on low levels of student engagement and the achievement of expected learning objectives. This article provides an in-depth analysis of the multidimensional causes of this phenomenon, including internal student factors such as learning interest, levels of self-efficacy, intrinsic motivation, and learning styles, as well as external factors encompassing the role of teachers, particularly in the selection of instructional methods, classroom management, and pedagogical interactions. In addition, the family environment, peer influence, and digital culture are also important factors affecting students’ learning motivation. The article also presents various practical and integrated strategies that can be implemented by PAI teachers to enhance students’ learning motivation. The proposed approaches include strengthening value-based classroom management rooted in Islamic principles, applying active, participatory, and contextual learning methods, and reinforcing collaboration between schools and families in building a positive learning culture. Using a descriptive qualitative approach and classroom action research (CAR), the analysis shows that teachers’ emotional engagement, the implementation of educational reward systems, reflection on religious values, and experiential learning are able to increase students’ intrinsic motivation. This study implies the importance of curriculum innovation and strengthening professional development for PAI teachers to better orient learning toward fostering students’ enthusiasm for learning and the sustainable development of religious character in the digital era.

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.

The development of social media has shifted the way humans interpret spirituality and construct self-identity, giving rise to the phenomenon of digital religiosity that is all-visual, instant, and performative. This study aims to analyze how representations of spirituality in social media culture contribute to the crisis of self in modern humans, by interpreting this phenomenon through the metaphysical perspective of Seyyed Hossein Nasr. Using a qualitative approach with a descriptive-analytical design that enriches digital ethnography, this study collects data through documentation of spirituality-themed content on TikTok, Instagram, and YouTube, as well as a literature review of Nasr's works and literature related to digital spirituality. Thematic analysis shows that spirituality in social media is formed through symbolic aestheticization, the commodification of religious values, and identity performances oriented towards algorithms and public validation. These findings demonstrate the symptoms of the desacralization of modernity as criticized by Nasr, namely the erosion of spiritual depth due to the dominance of images and the narrowing of transcendent meaning. This study emphasizes that social media is not just a medium, but a space for the formation of consciousness that can facilitate and endeavor the spiritual search of modern humans. Theoretically, this research contributes to the study of digital spirituality and the critique of modernity; In practice, he encourages more critical digital literacy so that people can manage spiritual experiences more authentically.

This study aims to analyze the implementation of affective learning strategies in Akidah Akhlak subjects to enhance students' self-control at MTs Muhammadiyah 02 Purbalingga. Affective learning strategies focus on character development through the inculcation of religious values such as patience, honesty, and discipline, aimed at helping students manage their emotions, thoughts, and behavior in daily life. The research employed a qualitative method with a descriptive approach. Data were obtained through in-depth interviews with Akidah Akhlak teachers, the principal, and students, as well as classroom observation. Data analysis was conducted using thematic coding to identify patterns in the implementation of affective learning strategies and their impact on students' self-control. The findings indicate that the implementation of affective learning strategies is carried out through five main stages: receiving, responding, valuing, organization, and characterization. Each stage involves structured approaches, such as using inspirational stories from the Qur'an and Hadith, group discussions, value reflections, and case study simulations. These strategies successfully enhanced students' self-control, particularly in emotional regulation, wise decision-making, and consistent behavior aligned with Islamic values. This study concludes that affective learning strategies play a vital role in improving students' self-control. Systematic and collaborative implementation can assist madrasahs in producing a generation that is faithful, knowledgeable, and morally upright, in line with the vision of Islam.

Early childhood development (0–6 years) is a critical period that shapes a child’s physical, cognitive, socio-emotional, language, and moral growth. The family, as the first educational environment, plays a vital role in shaping the child’s character and adaptive skills, particularly through parent–child interactions. In Muslim communities, child-rearing focuses on not only psychological aspects but also reinforcing religious values through Islamic Parenting, which is based on the principles of rahmah (compassion), uswah (exemplary behavior), guidance, and ‘adl (justice), as outlined in the Qur’an and Hadith. This study uses a qualitative literature review to analyze the role of Islamic Parenting in early childhood development, highlighting the significance of these values. The review shows that Islamic Parenting plays a crucial role in optimizing children’s holistic development, including cognitive, social, emotional, moral, and spiritual aspects. Key components of this model include parental exemplification, compassion, religious education, positive behavior habituation, and cognitive stimulation through educational interactions. This model can be implemented through daily practices such as prayers, storytelling, and character reinforcement. In conclusion, Islamic Parenting fosters not just biological caregiving but also character, morality, and spirituality, preparing children for contemporary challenges.