This study is significant as it addresses the need for contextual digital da’wah in a village with high media access but limited da’wah strategies and low digital religious literacy among youth through TikTok and Instagram. It explains the role of social media as a means of Islamic preaching to deepen religious understanding among Generation Z. This research employs a mixed-methods approach using observation, documentation, interviews, and survey techniques to analyze Generation Z’s responses to digital da’wah through data condensation, data presentation, conclusion drawing, and source triangulation. The findings reveal: (1) Generation Z prefers TikTok and Instagram for accessing da’wah content due to its short, visual, and relevant format. However, the level of digital interaction remains low and requires a more interactive approach. (2) Survey results show that Generation Z's da’wah strategies are effective through relaxed, humorous, relevant, and digitally adaptive approaches, with an average score of 4.688, indicating a positive impact. (3) The main challenges of digital da’wah for Generation Z include limited internet quota, low digital literacy, the risk of misinformation, and the need for more relevant da’wah content addressing youth issues such as bullying and identity crises through a more applicable psycho-educational approach. The conclusion highlights that Generation Z needs short, relevant, and interactive da’wah content supporting digital literacy to overcome challenges and religious misinformation.

The Tahfizh program at Senior High School Darul Quran Al-Wafa is effective but not yet optimal. This study evaluates the context, input, process, and product aspects to improve the quality and effectiveness of the program's implementation. The study uses the CIPP evaluation model, with data collected through observations, interviews, and documentation, and analyzed using triangulation to ensure data validity. The results show: (1) Context evaluation: The Tahfizh program aims to produce a generation that memorizes, reads according to tajwid, and practices the teachings of the Quran, although there are challenges in achieving memorization targets and differences in students' abilities. (2) Input evaluation: The Tahfizh program includes qualified teacher competencies, variations in students' memorization abilities, a flexible curriculum, and adequate supporting facilities. (3) Process evaluation: The Tahfizh program includes structured learning implementation with flexible time, motivational challenges, boredom, and insufficient rest time, with efforts for improvement through evaluations and more engaging approaches. (4) Product evaluation: The Tahfizh program shows positive impacts on memorization ability, religious understanding, and character development, although memorization targets have not been fully achieved, with recommendations for improvement and enhancement. Conclusion: The school's flagship tahfidz program with regular evaluations is fully supported by the school.

The management of zakat funds by the Sidogiri Amil Zakat Agency can become a social economic force for the Muslim community, with a more innovative approach compared to conventional activities, as revealed by this study. This study aims to explore and understand the implementation of zakat fund management at the Sidogiri Amil Zakat Institution. Using a qualitative approach with ethnographic methods, data were collected through interviews, observations, and documentation. Data processing was carried out through condensation, presentation, and conclusion drawing, while data validity was ensured through triangulation of techniques and sources. The research findings reveal several key results: 1) Zakat collection is actively carried out in various locations such as cities, districts, villages, residential areas, companies, stores, mosques, and through visits to communities and community leaders. There are FO (Funding Officer) staff members responsible for collecting zakat funds. 2) Zakat funds are distributed to the community in the form of zakat fitrah, money, and essential goods such as rice, as well as assistance for poor and destitute children, scholarships, the construction of worship facilities, and the provision of clean water. Distribution follows the principle of the eight eligible recipients. 3) Funded programs include assistance for elderly destitute individuals, while other programs such as education, preaching, health, economy, humanitarian aid, and environmental issues are not funded by zakat funds