This article aims to find out the usability of the "Haji Pintar" Android application, Directorate General of PHU, Ministry of Religion, for the independence of Semarang City Hajj Pilgrims and to find out the factors that influence the low use of the Haji Pintar" application among Semarang City Hajj pilgrims. To achieve the objectives of this article, an exploratory study was used. The survey results showed a positive response to the usefulness of the application for Hajj independence for those who have performed the Hajj pilgrimage. Meanwhile, the factor that influences the low use of Haji Pintar applications is that the majority of Hajj pilgrims are elderly who have difficulty using devices.

This research aims to explore the application of humanistic leadership within the Ministry of Religion, Semarang Regency, particularly in how it enhances organizational learning capability (OLC) through the perspectives of Maqasid Syariah and knowledge management.Humanistic leadership emphasizes human values, interpersonal relationships, and self-development within organizations. This study explores how humanistic leadership can improve OLC through the perspectives of Maqasid Syariah and knowledge management. Using a qualitative method with in-depth interviews, data was collected from employees regarding their perceptions and experiences with humanistic leadership, Maqasid Syariah principles, and knowledge management practices. Thematic analysis identified patterns in the application of these principles in the work environment. Findings indicate that humanistic leadership significantly fosters a work atmosphere conducive to learning and innovation. The incorporation of Maqasid Syariah values, like spiritual and intellectual well-being, supports an ethical and inclusive organizational culture. Additionally, effective knowledge management practices, such as documentation and knowledge sharing, reinforce OLC by motivating and engaging employees in continuous learning. This research underscores the importance of integrating humanistic leadership with Maqasid Syariah and knowledge management in organizational development strategies. The Ministry of Religion can leverage these findings to enhance employee performance and capability, promoting the achievement of organizational goals more sustainably.

Memorizing the Qur’an is a spiritual endeavor that is noble yet filled with significant challenges. Many Qur’an memorizers face various obstacles throughout this journey. This study investigates the role of social support in fostering resilience among Qur'an memorizers who simultaneously fulfill dual roles as students. Conducted with 180 santri from five pondok pesantren in Central Java, aged 15-19, the study adopts a non-experimental quantitative design. Findings indicate that emotional support (β=0.306, p < 0.01) and informational support (β=0.237, p < 0.01) significantly predict resilience, while instrumental support does not (β=0.154, p > 0.05). Adding companionship increased the explained variance of resilience to 42.7% (R²=0.427, F(1,175) = 9.730, p < 0.001). These findings underscoring the importance of peer support, guidance from kyai (religious mentors), and a supportive environment in sustaining the challenging process of Qur’an memorization. This study implies that for Qur'an memorizers, resilience is strengthened by companionship, guidance, and emotional support, which collectively enable them to navigate the spiritual and academic challenges of their journey.

This article aims to present a digital visualization of the new moon (hilal) as a determinant of the beginning and end of Ramadan fasting, exploring the astronomical phenomenon of hilal visibility during the Prophet Muhammad's era using the Digistar 6 system in a planetarium. Several Islamic jurisprudence (fiqh) literatures discuss comparisons of fasting durations during the Prophet's time, ranging between 29 and 30 days. This study employs a qualitative research method based on library research, utilizing an astronomical approach and simulation observations in a planetarium. The data used include historical and astronomical data from the Prophet Muhammad's era, as well as related classical literature. The findings of the study include the integration of Digistar 6 technology with computational data to reconstruct the hilal phenomena of the Prophet’s time. For instance, the elevation of the hilal marking the beginning of Syawal in 8 AH was observed at a minimum Moon Altitude of 02°06’22” above the horizon, with an elongation of 04°55’56” and an atmospheric clarity of 9.52%. The Prophet Muhammad observed Ramadan fasting nine times, with six instances involving 29 days of fasting and the remaining three involving 30 days, as determined through simulated physical imagery of the hilal.

Indonesian peasants have been dependent on market forces and global phenomena since the establishment of the New Order (1966), and this has been detrimental to their welfare. However, this phenomenon has long been ignored by scholars, and thus the government has received little feedback regarding the creation of fairness and justice in agricultural management. This study, thus, seeks to empower farmers by transforming their traditional understanding of Islam into a transformative one. This study involved participatory action research, cycling twice through five strategies: imparting knowledge of transformative Islam, cultivating new understandings, developing strategic action plans, implementing these action plans, and reflecting/gathering feedback for further action. This study finds that peasant empowerment can be realized by transforming their religious understandings, and that the five strategies identified above can be employed fruitfully. At the same time, this study provides important feedback to the government and academics, offering a means of sustainably and systematically empowering farmers in Indonesia and around the world, thereby changing their fates and creating justice in agriculture.

This research aims to describe the meaning of wasathiyyah according to M. Quraish Shihab's perspective, the extent to which wasathiyyah Islamic values are compatible in As-Sa'adah Islamic boarding school curriculum and the personality of the students after the instillation of Wasathiyyah Islam at the As-Sa'adah Islamic Boarding School. This research uses descriptive qualitative method; then the data analysis technique uses inductive qualitative data analysis, which is carried out through observation, documentation, and the development of relationship patterns from previous data. This research shows that the wasathiyyah perspective of Quraish Shihab shows principles that advocate balance, tolerance, and a middle attitude in carrying out religious teachings. The wasathiyyah approach to religion encourages people to avoid extremism and fanaticism. As-Sa'adah Islamic Boarding School teaches wasathiyyah values through the study of kitab kuning material and also habituation activities at the Islamic boarding school, thereby producing superior students with good personalities, namely politeness, independence, and strong beliefs. The limitation of this research is that it only uses the As-Sa'adah Islamic Boarding School curriculum as the only research object, in this case it is not representative. Recommendations for further research are to add research objects related to the Islamic boarding school curriculum.

Indonesia has the largest Muslim population in the world and is a generous country in the world in donating money through mosques. From here, mosque administrators/takmirs need to build, maintain, and increase the trust given by the congregation to the mosque, especially in improving services and increasing access to the impact of donations given by the congregation. In this case, human resources are the highest asset in mosque management. This research aims to make human and financial resource management more transparent and accountable and able to have a big impact on society. This research method is descriptive qualitative with the analytical tool used, namely ANP (Analytic Network Process) with a total of 7 respondents; the research objects are the Jogokariyan Mosque, Yogyakarta, and the Al-Ilhlash Mosque, Jatipadang, Jakarta. The data collection results show that human resources in the two mosques have high problems. The results of the analytical synthesis of the network process of internal problems, problems, and solutions for human resources and management. In the internal problems cluster, the integrity aspect was chosen as a priority issue in managing mosque finances with a score of (0.331), followed by the accountability aspect with a score of (0.240), and the human resources aspect (0.215).

Research problems: What is the maqashid al-syariah perspective regarding someone who gives divorce outside the court? Research purposes: knowing the losses (mafsadat) due to divorce outside of court from the perspective of maqashid al-syariah. Research methods; using normative legal research (library research). Research results show that Divorce outside a court session is not permitted from a maqashid al-syariah perspective, even though it is permitted according to the Qur'an and hadith. Still, both imply indirectly that Islam allows divorce but, on the other hand, hopes that divorce will not occur. Divorce outside of court can disturb children's mental health. Children who were originally in a harmonious and loving family are suddenly in a family environment that is the opposite; their children are also feared to be vulnerable to falling into the company of alcohol and illegal drugs; the status of children is unclear according to the lawn causing the court to have no legal power to force the ex-husband to provide maintenance to the ex-wife during the iddah period; shelter, clothing, food and to their children too.

Character values are traits or things that are considered important and useful in human life. Character values can also be used as instructions or guidelines for behavior. Character values can be formed and developed through education. Therefore, everyone, especially UMN Al-Washliyah students, must possess the importance of character education values through Islamic Education. This research aims to describe the values of Islamic education in Surah ash-Shaff verses 10-11, which means jihad, in forming the religious character of UMN Al-Washliyah students. By studying the values of Islamic education, it is hoped that it can shape students' character for the better. Islamic Education values will be formed by translating Surah Ash-Shaff verses 10-11 to form character education, especially for UMN Al-Washliyah students. The research method used is qualitative research with descriptive analysis. The results of this research are 1) Character education values for primary and secondary school students, namely the values or character that have been exemplified by the founders of Al-Washliyah who are strong and steadfast in practicing their religion or the values contained therein: Religious, honest, tolerant, Discipline, Hard Work, Creative, Independent, Democratic, Curiosity, National Spirit, Love of the Motherland, Respect for Achievement, Friendly/Communicative, Love of Peace, Love of Reading, Care for the Environment, Care for Social Responsibility. 2) Strategies for instilling character-building values for students, namely Incorporating character education into all courses on campus, Creating slogans or chants that can foster the habit of all students to behave well, and Getting used to good behavior. Positive attitude among campuses, and carrying out regular monitoring, giving rewards to students who always have good character.

Religiosity experiences moderation through encounters with sublime local cultures inherent in the Kei community in Maluku, Indonesia. This makes it worthy of research, especially regarding the integration of custom and religion. Kei culture was formed by the collective memory of their ancestors from Bali, Java, Banten, and other tribes in the archipelago. Conflicting gaps may arise due to paradoxes in cultural and religious life. This paper highlights the paradoxes and gaps between religious egalitarianism and traditional authority structures. It reports on interviews conducted with religious and traditional leaders, social and religious practitioners, and observations made during customary and religious activities in the Kei Islands. Data shows that religious followers' attitudes towards culture have a different quality. However, inclusion through traditional ceremonies is still maintained but the caste layer in custom has internal religious affairs. Likewise, in terms of national life, they have self-meaning as an open society. This paper concludes that accepting customary law can potentially create distortions and exacerbate the problem of changing diversity in life. If customs are managed well, they may stay within and outside the Kei community. Further research is necessary to explore how to rejuvenate the connection between traditional law and religion each time.