Religious Obligation Research Articles

Review of Clinical Considerations in the Management of Adolescents with ADHD During Ramadan

Background: Fasting in Ramadan, a holy month in Islam, is considered a religious obligation to Muslims after puberty. Fasting during Ramadan entails abstinence from consuming food and liquids, as well as abstaining from other activities, including smoking and sexual activity, from dawn until sunset. Literature exists regarding the management of multiple medical conditions impacted by the month of fasting; however, limited literature exists to guide the management of Attention-Deficit/Hyperactivity Disorder (ADHD) during Ramadan. Methods: This systematic review employed a PUBMED search which was conducted using keywords ((ADHD) AND (Muslims)) OR ((ADHD) AND (FASTING)) OR ((ADHD) AND (RAMADAN)) OR ((RAMADAN) AND (MANAGEMENT)) and search strategies to find existing literature on ADHD management during Ramadan or while fasting. Results: Eight hundred and sixty-one results were obtained. Of these, full texts of clinical trials, systematic reviews, reviews, randomized control trials, and metaanalyses resulted in 303 results that were screened by title or abstract for relevance to the topic. The duplicate articles were removed. Eighty-nine results were incorporated into this paper, including full articles, book excerpts, and online articles. Discussion: Muslim adolescents may face challenges with academic and social functioning as they navigate psychosocial changes in the context of Ramadan. ADHD management options should be discussed with individuals who are planning to fast. Pharmacologic management options include continuing on the current regimen, dose adjustment to mitigate side effect exacerbation, a change in medication class, or a change in medication formulation. For severe cases or cases with comorbid conditions, continued fasting may not be recommended. In these cases, the patient should attempt to seek counsel with their community’s religious scholar in collaboration with their medication provider. Ultimately, there are limitations in the available data, and there is a need for further investigation into the impacts of fasting during Ramadan on individuals with ADHD and the effectiveness of interventions to promote treatment adherence.

An Empirical Exploration of Factors Contributing to Malaysian Men Becoming Involved in a Feminine Career: A Case Study of Male Nurse and Pak Andam

The gender socialisation process will form and affect the career choices of children when they grow up. As a result, certain careers are considered appropriate only for a certain gender. However, this scenario of gender dominated career is now loosened. Currently, there are men who work as nurses, secretaries, and bridal beauticians. This study examines the factors that influence Malay, Muslim Malaysian men to work in two careers generally dominated by women, which are nurse and “pak andam” (Malay bridal beautician and consultant). Using a case study qualitative approach, the author investigated the factors that influence male nurses (N = 14) and “pak andam” (N = 5) to work in occupations generally considered to be the main domain of women in Malaysia’s culture. Data from semi-structured interviews revealed that the reason why men become male nurses is mainly caused by external factors, which are family obedience, financial disadvantage, and religious obligation. However, during their journey in becoming nurses, they developed their passion for nursing. In contrast, the males who become “pak andam” do so mainly because of personal factors, which is their interest in beauty and fashion. This paper will further discuss the participants’ experiences from the context of Malay Muslim culture.

Unity versus Diversity in the Hellenistic Period

This paper offers a full description of the koinon hellenikon nomisma of the Hellenistic period and of almost all other coinages of the same period. The koinon hellenikon nomisma was issued on the Attic standard, while all other coinages were struck with different standards: Milesian, Aeginetan and reduced Aeginetan, Corinthian, Corcyrean, Persian, Nesiotic, Chian, the standard of Rhodes, that of the cities of Apollonia and Dyrrachium in Illyria, and of the kistophoroi. The use of these different standards pointed to previous monetary backgrounds of the cities and koina in question. It aimed, as was the case during the Archaic and the Classical periods, mainly to create different monetary zones, thus revealing, through the local circulation of coinages struck on the same standard, a sort of regional unity. This was not the case of the many Attic weight standard coinages. Alexanders, Antigonid, Seleucid, Attalid and other royal coinages, as well as coinages of cities minted with civic types and on the Attic standard, could circulate all around the vast Hellenistic world. The choice of kings and cities to mint on this standard and hoard evidence reveal that this was in fact the koinon hellenikon nomisma of the period. Epigraphic evidence supports this view: Alexanders – and other Attic weight coinages – served various military needs such as the payment of siteresia, the repair of walls, the payment of ransom to free prisoners, travel funds for theoroi and ambassadors, money for public subscriptions (epidoseis), and funds for various religious and other obligations. These were the needs that the koinon hellenikon nomisma of the Platonic Laws (742a-e) was supposed to fulfil. Thus, the Attic standard coinages refer to unity, while all others to diversity.

Editorial

بسم الله الرحمن الرحيم In the Name of Allah, Most Gracious, Most Merciful Waqf: A Key Islamic Social Finance Instrument Waqf is a key tool of Islamic social finance that has been practised since Islam’s inception as part of Muslims’ religious obligations and benevolence to assist the needy and gain the pleasure of Allah (SWT). In the early years, Islamic social finance was not formally institutionalised within the Islamic economic system, except to a limited extent in a few Muslim-majority countries, which for instance, managed some Islamic social finance tools such as zakat and waqf at the state level. In the early 2000s, there were increasing discussions about the social responsibility of Islamic finance, questioning whether profit should be the sole business objective of Islamic financial institutions or whether they should also be attributed social roles in view of the Islamic philosophical foundations that underpin their establishments. As businesses’ corporate social responsibility (CSR) grew in importance in mainstream discussions, many Islamic financial institutions engaged in CSR-based activities on an ad-hoc basis, as a philanthropic exercise, as they became more profitable, viable and sustainable. This started the trend of mixing the practice of Islamic commercial finance with Islamic social finance. As Islamic finance evolved further, there was an increased realisation that the effectiveness and applications of Islam’s social and philanthropic instruments could be further strengthened by integrating Islamic social finance within mainstream Islamic commercial finance. Thus, there were unified efforts to establish cooperation between charitable instruments and the different sectors of the Islamic finance industry. The commercialisation objective of Islamic social finance instruments has been particularly visible in the waqf sector. Waqf has historically been limited to pursuing only the social interests of the donor, who sought reward in both this world and the afterlife by helping the poor and the needy. In the modern practice of waqf, the social objective is integrated with the profit motive so that the initial waqf capital generates more returns for the beneficiaries. Prominent developments in the modern practice of waqf include the following: · The modern concept of waqf is not limited to immovable assets (e.g., land, orchards, wells) and movable assets (e.g., jewellery, Qur’an, books, equipment) which are donated for charitable purposes. Innovative strategies are adopted today to develop waqf as an alternative asset class by using contemporary forms of wealth such as cash and financial securities. Latest waqf instruments include cash waqf, temporary cash waqf, waqf-banks, waqf-shares, waqf-unit trusts, waqf-venture capital funds, waqf-ṣukūk, and waqf-Islamic real estate investment trusts. Modern structures of waqf introduced professional management of waqf funds that ensures the sustainability of waqf assets and generates better returns to beneficiaries. Innovative and effective channels of investments through Islamic banks, the Islamic capital market and the takāful sector have been used to develop dynamic and progressive waqf projects. An example is the case of myWakaf in Malaysia which leverages on the synergy between the State Islamic Religious Councils (SIRCs) and a consortium of Malaysian Islamic banks to manage waqf investments and channel the investment returns into waqf projects. Utilisation of waqf proceeds are extended beyond the traditional sectors (e.g., mosques, cemeteries, Islamic schools) to provide a wider range of welfare services relevant to current societal needs (e.g., waqf qurban, waqf for funding impactful SMEs, reviving dormant or abandoned waqf assets into productive properties). Modern waqf management introduces good governance that increases transparency and accountability of waqf institutions. Application of technology in the management of waqf has widened the base of waqf donors/investors, thus expanding public participation and increasing the supply of waqf funding.

From apocalypticism to eschatology: a comparative analysis of western “Utilitarianism” and Islamic “Maṣlaḥah”

By employing Utility tools or moral conducts based on “the greatest good for the greatest number”, the Utilitarian mechanism maximizes the Utility for majority. This ethical theory is evidently grounded in human reason free from any transcendent revelation which is all the way expounded as a purely secular product of renaissance. While, in contrast to “Utilitarianism”, the Islamic “Maṣlaḥah” transcends the spatial structure and materiality to connect the life hereafter, hence the immediate good and bad of this world are but the function for the final good or bad pertaining to the Afterlife. Reviewing and analyzing relevant contents, this paper explores the key differences and similarities between Western “Utilitarianism” and Islamic “Maṣlaḥah”. Firstly, the paper identifies that both “Utilitarianism” and “Maṣlaḥah” aim to promote human welfare and happiness, but differ in their approach to defining and measuring the concept. Secondly, the paper examines the role of reason and revelation in shaping ethical decision-making in both traditions. Finally, it discusses the practical implications of “Utilitarianism” and “Maṣlaḥah” in contemporary societies. While “Utilitarianism” is often associated with individualistic and secular societies, Islamic “Maṣlaḥah” is deeply embedded in Islamic culture and tradition, which emphasizes community values and religious obligations.

Is there a place for environmental education in religious education in Türkiye?

ABSTRACT The study aims to assess the integration of environmental education within religious education in Türkiye. Employing a qualitative research approach, the analysis focuses on aspects like the physical environment, environmental degradation, and associated issues. The investigation found that the curricula and Religious Culture and Moral Knowledge textbooks explicitly address environmental concerns at the 4th and 10th-grade levels. However, the treatment of the environmental concept needs a comprehensive and structured approach. The study’s results indicate that environmental education is partially integrated into religious education, viewed as a component of one’s religious obligations and a means to demonstrate devotion to Allah. These conclusions are drawn from a set of guiding principles and religious, ethical considerations.

Nyeburin Marriage Ceremony in Accordance with Balinese Customary Law in Mas Traditional Village

The position of sons is critical in customary law societies in Bali. This is related to the belief in the community that if there is no son, there will be no one to carry out customary and religious obligations in a Hindu family. Facing this situation, Balinese customary law combined with Hindu law offers a solution by elevating the status of girls to purusa status, allowing them to have the same rights and responsibilities as boys. The purpose of this study is to describe the Nyeburin marriage ceremony according to Balinese customary law in Mas traditional village. This type of research is qualitative with a phenomenological approach. This research was conducted in Desa Adat Mas. This research uses qualitative data sourced from primary and secondary data. Determination of informants was determined by purposive sampling. The data collection techniques used were observation, interview, literature, and document study. This research used data analysis techniques: data reduction, data presentation, and conclusion drawing. The findings of this study are that Nyeburin marriage has a change in status; namely, the wife has purusa status (male status), so it has consequences for the procedures for implementing marriage, the position of the husband, and the offspring obtained. In Nyeburin marriage, the implementation is also carried out at the purusa residence, which, in this case, is the bride's house. Furthermore, the husband will follow or enter the wife's family environment and legally break away from the bonds of family origin.

Religion, healthcare, and social media use in urban Tanzania: an ethnographic study of faith-based organizations

ABSTRACT The relationship between religion and social media has been critically discussed on potential benefits and opportunities the work of faith-based organizations (FBOs) enjoys in relation to the growing social media technology. Using ethnographic approaches, this study focuses on the use of social media by the new generation of FBOs in their healthcare interventions in urban Tanzania. In particular, the study examines the types of social media used and the messages they carry and explores why FBOs prioritize the use of social media in their healthcare interventions. The findings show that FBOs use Instagram, Facebook, WhatsApp, local social media platforms and YouTube to broadcast and share recorded videos, testimonies, and messages of their healthcare interventions. FBOs select social media platforms for their healthcare interventions based on the targeted audience and desired outcomes, while simultaneously addressing both religious and non-religious needs and obligations. This in turn may have an impact on the public recognition of their work and strengthening their influence in society in terms of attracting more beneficiaries to their religious ideologies, inspiring, and motivating followers in meeting their religious and social obligations and attracting government support and recognition.

What is the insolvency regime applied under Shariah for Islamic banks?

Purpose This study aims to develop a comprehensive insolvency model tailored to Islamic banks, ensuring alignment with Shariah principles throughout pre-insolvency, bankruptcy and post-bankruptcy stages. Design/methodology/approach The research adopts a qualitative research method, using a desktop research approach. Primary sources and secondary sources are examined to gather information and draw conclusions. Findings This study presents a comprehensive insolvency model designed for Islamic banks, rooted in Shariah principles. The model covers pre-insolvency, bankruptcy (taflis) and post-bankruptcy stages, incorporating key Shariah parameters to ensure adherence to Islamic finance principles. It addresses challenges such as adapting to dynamic financial landscapes and varying interpretations of Shariah principles. Notably, the model recognizes the separate legal personality of Islamic banks and emphasizes transparency, fairness and compliance with religious obligations. In the post-bankruptcy stage, directors are urged to voluntarily settle remaining debts, aligning with ethical and Shariah-compliant standards. Originality/value The study contributes to the stability and growth of Shariah-compliant financial systems by extending insolvency principles to Islamic banks, providing a foundation for future research and policymaking specific to this context.

Implementasi Manajemen Pada Pendaftaran Ibadah Haji Di Kantor Kementerian Agama Bukittinggi

Abstract. Implementation of management for Hajj pilgrimage registration at the Bukittinggi Ministry of Religion Office. The Hajj pilgrimage is a religious obligation for Muslims who meet the requirements. The Bukittinggi Ministry of Religion Office is responsible for providing the best service in organizing the Hajj. The main problem is a lack of understanding in the process of registration, payment and cancellation of the Hajj. The administrative process includes registration, payment and cancellation. Planning is carried out for services, guidance before, during and after the Hajj. The organization at the Bukittinggi Ministry of Religion Office has a clear structure for managing the registration process. Mobilization and supervision are also implemented to ensure effectiveness and efficiency in achieving goals. This research aims to determine the Management Implementation of Hajj Registration at the Bukittinggi Ministry of Religion Office. In this research the author used qualitative-descriptive research. The author uses data collection methods through observation, interviews, documentation. Based on the research results, it can be concluded that it shows that management implementation has resulted in significant improvements in the Hajj registration process, such as increasing efficiency, data accuracy and service to pilgrims. Findings also identify factors that support successful implementation, such as effective communication and strong managerial support, as well as challenges faced, such as limited resources and regulatory changes. In conclusion, the implementation of management in Hajj registration at the Bukittinggi Ministry of Religion Office has brought significant improvements and made a positive contribution to the efficiency and quality of services.

Membentuk Keluarga Sakinah, Mawaddah, Warahmah bagi Pasangan Suami Isteri Tuna Wicara Perspektif Hukum Islam

Background. Forming a Sakinah, Mawaddah, Warahmah Family for a Spouse of a Speech Impaired Husband and Wife in the Perspective of Islamic Law (Study in Rebang Tangkas District, Way Kanan Regency) based on the results of pre-research to form a sakinah, mawaddah, warahmah family for a married couple with a speech impairment experiences several problems and challenges that are faced differently from other families in general, it does not even rule out the possibility in an effort to form a sakinah, mawaddah, warahmah family in a family of people with speech impairment is very complicated considering the imperfect physical condition that requires great effort and effort, because it has deficiencies. Aim. Based on the above background, the author formulates the main problem, namely, How does a married couple with a speech impairment form a sakinah, mawaddah, warahmah family from the perspective of Islamic law. Methods. This type of research is field research which is a case study located in Rebang Tangkas District. This field research was conducted on a married couple with speech impairment. Data obtained through several methods, namely, observation interviews and documentation, data analysis techniques are carried out through the stages of data collection, data reduction, and data presentation, then analysing using descriptive qualitative analysis methods. Results. The results of research on 4 speech impaired couples in Rebang Tangkas Subdistrict about forming a sakinah, mawaddah, warahmah family are all respondents try to carry out religious obligations as well as possible, participate in community activities and recitation, be patient, try to understand each other and understand the condition of the spouse, always be grateful, listen to parental advice, strengthen each other trying to set an example by acting to be a role model for children, especially in religious guidance. By paying attention to the efforts made by a married couple with a speech impairment, they can be grouped into a Sakinah family.

Safety of high-risk diabetic patients during Ramadan at a tertiary care hospital in Pakistan, practicing updated IDF DAR guidelines.

To determine trend of following medical advice and safety of high-risk diabetic patients during Ramadan practicing updated IDF DAR guidelines. The cross-sectional study was conducted at Outpatient Department of Diabetes, Endocrinology and Metabolic Disorders Hayatabad Medical Complex Peshawar, Pakistan from April to June 2022, and comprised of high-risk diabetic patients (>6.0) based on updated IDF-DAR guidelines 2022 intending to fast. A questionnaire was designed to document patient risk factors score, type and duration of diabetes, HbA1c, comorbidities and complications developed during Ramadan. Data was analyzed using SPSS 20. Among all 130 participants, 78(60%) followed medical advice and did not fast and 52(40%) patients fasted against medical advice during month of Ramadan. Out of 130 participants, 89.2% were having type-2 diabetes Mellitus, 55.4% were female and mean age of participants was 52+14.6.40%. In fasting group, 57.7% were in the age range of 16 to 50 years while in non-fasting group 69.2% participants were more than 50 years old (P-value 0.031). There were 80.8% female participants in fasting group versus 38.5% in non-fasting group (P-value 0.001). Hypoglycemia occurred in 58.3% patients in fasting group and 29.3% non-fasting group. (P-value 0.021). On the other hand, 27.8% patients in fasting group and 55.2% of non-fasting group had hyperglycemia (P-value 0.025). Despite advised against fasting in these high-risk patients as per IDF DAR guidelines, almost half of patients fasted considering fasting a religious obligation. Those who fasted had significant hypoglycemia despite adjustment of medications as in guidelines. There is need of more intensive education before fasting, especially in high-risk diabetic patients.

The Teaching-Learning Process in Madrasah Multigrade Classes During the Pandemic: A Phenomenological Investigation

This qualitative study, employing a phenomenological approach, seeks to illuminate the experiences, challenges, and coping mechanisms of Madrasah multigrade teachers during the pandemic. The study involved 14 participants in in-depth interviews and 8 participants in a focus-group discussion. Thematic analysis was applied to analyze the responses. The research uncovered three fundamental themes in their lived experiences, focusing on establishing flexible teaching practices, adaptive instruction, and continuous assessment for enhanced learning. It also unveiled challenges at different levels, notably the three essential themes: Azatids-related challenges, Madrasah-level challenges, and Kalangkapan-level challenges. Despite these hurdles, the participants demonstrated their resilience through coping mechanisms, including spending own money, religious obligations, displaying positive attitude, praying, and self-reward. The study's conclusion underscores the profound impact of the COVID-19 pandemic on Madrasah multigrade teachers, emphasizing their ability to persist, adapt, and effectively cope with unprecedented changes.

Assessing Religious Obligations: A Phenomenological Approach to Value and Legal Perspectives

This research begins an effort to overcome the complex challenges of formulating the concept of religious obligations among diverse Indonesian society. This study emphasizes the importance of understanding aspects of these obligations in the context of Indonesia's national ideology, Pancasila, which emphasizes the principle of Belief in One Almighty God. Facing the legal and ethical complexities involved, this research uses a juridical-normative approach as an analytical framework to examine and understand policies surrounding religious obligations in Indonesia. The juridical-normative approach is very useful in identifying and interpreting government policies and societal norms that influence religious adherence in a country. Although the Indonesian government does not strictly require its citizens to adhere to only officially recognized religions — namely Islam, Christianity, Hinduism, and Buddhism — there is a fundamental tension between formal recognition and actual practice. The research results show that in practice, adherents of local beliefs such as Sundanese Wiwitan, Kaharingan, and Parmalim, which are inherited from generation to generation, often face discrimination that is contrary to the spirit of the first principle of Pancasila. This research illustrates the tension between official lists of religions and the reality that not all spiritual denominations are treated equally. This gap between policy and practice raises questions about the consistent application of Indonesia's constitutional law and the basic ideology of Pancasila across the diverse religious spectrum. This study aims to be a first step to further explore and discuss the complexity of religious obligations and freedom in Indonesia, especially in the context of the legal and ethical framework.

The God Šamaš with His Political and Social Aspects in Ancient Mesopotamia

The Ancient Mesopotamian societies showcased their culture through a structural amalgamation of politics, economy, and particularly religion. Within this framework, they fulfilled religious obligations under the worship of numerous gods and goddesses throughout various stages of life, seeking to sustain earthly existence and attain peace in the afterlife. In this context, the cult of the god Šamaš held significant importance among the Ancient Mesopotamian societies. It is recognized, however, that Utu, the Sumerian sun god, formed the foundation of the Šamaš cult. Utu held a revered status within Sumerian society, symbolizing the sun and justice, which governed people’s lives and was deemed essential for a fair societal order. Following the Sumerian era, Utu was referenced as the god Šamaš in Semitic societies. Consequently, Utu was mostly associated with justice, whereas Šamaš was renowned for upholding and enforcing laws to ensure justice. Revered by many societies, Šamaš was consistently viewed as integral to power and authority in Ancient Mesopotamia. The Mesopotamian rulers had to justify their power and endorse every action they took in the eyes of their people, portraying themselves as deputies and shepherds of the gods. In doing so, rulers relied on the support of specific gods to establish their authority on religious grounds. This study seeks to explore the influence of the god Šamaš on Ancient Mesopotamian societies across various facets. It aims to delve into what Šamaš signified in the daily lives of people and what expectations they held regarding their beliefs. Additionally, the research will investigate Šamaš’s roles in Ancient Mesopotamian politics, intra-state dynamics, and inter-state relations.

Penitence and Restoration of Samson Through the Lens of John Milton’s Samson Agonistes

Penitence and Restoration of Samson Through the Lens of John Milton’s Samson Agonistes

Sex Reassignment Surgery, Marriage, and Reproductive Rights of Intersex and Transgender People in Sunni Islam.

The traditional gender binary constitutes an integral aspect of Islamic social ethics, which has a pivotal role in shaping religious obligations, legal proceedings, and interpersonal judgments within Muslim communities. Within the familial sphere, this gender binary underscores fundamental responsibilities encompassing parenthood, filial duties, and inheritance rights. Recent years have witnessed a growing challenge to the traditional concept of the gender binary within Islamic societies. This shift is driven by increasing social libertarianism that emphasizes gender fluidity and individual choice. Hence, this article aims to critically scrutinize evolving discussions and controversies about the rights of intersex and transgender individuals, particularly issues relating to sex reassignment or gender-affirming surgery, marriage, and reproduction, from the perspective of the Sunni tradition of Islam. To support the various interpretations and insights presented here, a comprehensive and rigorous analysis is carried out on various religious texts and scholarly sources to elucidate the theological and jurisprudential positions on gender issues. It is thus concluded that Shariah offers greater flexibility in the treatment of intersex individuals compared to those with gender dysphoria because the intersex condition is viewed as a physical impairment that is not the choice of the afflicted individual. By contrast, in the case of individuals with gender dysphoria, they are willfully attempting to change their recognized biological sex, that God had naturally given to them at birth. Therefore, it is recommended that such transgender individuals deserve respectful psychological and social rehabilitation with help and guidance from religious authorities, their families, and communities.

Polish Catholic environmentalism as the counterculture movement

ABSTRACT The increasing participation of faith leaders in environmental debates has led to the renewed interest in the ‘greening of religions’. This paper examines the frames employed by religious actors to encourage environmental action, with a focus on the eco-movement within the Roman Catholic Church in Poland. Its narratives are connected to the goals of promoting ‘ecological conversion’ and encouraging change at the community level. We demonstrate how pro-environmental religious actors navigate between anti-ecological voices within the Church and left-wing activism, applying the following frames: 1) presenting ecological lifestyle as a religious obligation, 2) promoting the idea of ‘integral ecology,’ rooted in a Christian anthropology, 3) reinterpreting Catholicism by showing green practices as a legitimized element of the Church’s tradition. We argue that these activities constitute a form of a counterculture that develops a values-based approach to environmentalism, aiming to transform the culture of the Catholic church and society.

Curriculum Development for Islamic Cultural History Subjects

This article examines three questions: How is the development of the SKI curriculum of KMA No. 183 Madrasah 2019, How is the Implementation of SKI subject curriculum development based on KMA No. 184 of 2019 in Madrasah and how are the results of the development and implementation of SKI subjects KMA No. 183 and 184 MTs Ma'Arif NU in 2019 in Toruakat. This research is a type of qualitative research that uses observation, observation, and documentation. Primary and secondary data are the data sources used in the research. Reduction, submission, and verification are the data collection methods used. The results show that real activities or other activities involved in the learning process, such as practical exercises, are a real form of how the curriculum can be applied. This is in line with the statement of the principal of MTs Ma'Arif NU Toruakat, which is located in the Bolaang Mongondow region, especially Dumoga or Toruakat. The purpose of the development and implementation of the 2019 PAI curriculum and KMA Arabic No. 183 is to gradually train students to understand the principles of Islam relating to aqidah morals, sharia, and the development of Islamic culture, so that students can fulfill their religious obligations properly whether to Allah SWT, humans, or the universe. The Madrasah Curriculum Implementation Guidelines, stipulated in KMA 184, were issued in 2019 with the aim of encouraging and establishing rules for innovation in the implementation of the madrasah curriculum and providing a legal umbrella to develop the uniqueness of madrasahs, strengthen character, fight educational corruption, and develop religious moderation in madrasahs.

KEGIATAN SUNATAN MASSAL PEDULI SESAMA SEKOLAH ISLAM NABILAH TAMAN DUTA MAS KEPADA MASYARAKAT KOTA BATAM

The implementation of this community service is to improve children's ability to understand the meaning of their potential which is then applied to their future orientation. This is very good if introduced from an early age, namely children who are already at school and already have optimal creative imagination. This activity supports children's ability to express his aspirations for the future. If trained, it will form character formation that improves psychological well-being in children. This community service is aims to carry out Nabilah's social care (NPS) program, which is an activity of Nabilah's social institution. This mass circumcision activity is carried out every year that is started from 2017 until now. The implementation was carried out during school holidays. This mass circumcision is aimed at Batam City residents aged 5 – 13 years. This activity increases the ability to show solidarity and care for others. Providing knowledge that it is important for boys to be circumcised as a religious obligation and a sign that they have reached puberty. Something that will be useful in the future is from a health perspective, namely physical cleanliness.