Abstract:The advancement of digital communication has generated a range of ethical challenges, including cyberbullying, insults, negative labeling, the dissemination of unverified information, privacy violations, digital ghibah (backbiting),…
backbiting), polarization, and discrimination. These challenges call for an ethical framework that is not merely technical in nature but is also firmly grounded in Islamic values. This study aims to reconstruct a Qur’an-based digital communication ethics framework through a thematic analysis of Qur’anic interpretation of QS. Al-Hujurat verses 11–13 and to examine its relevance to strengthening character education. This qualitative study employs a library research approach using thematic Qur’anic interpretation, content analysis, and contextual analysis of the Qur’an, classical and contemporary exegetical works, as well as scholarly literature on digital communication and character education. The findings reveal that QS. Al-Hujurat verses 11–13 embody eight ethical principles that can be reconstructed within the context of digital communication: Dignity Protection, Respectful Communication, No Negative Labeling, Critical Verification, Privacy Protection, Responsible Speech, Inclusive Interaction, and Digital Equality. These eight principles are synthesized into the Qur’anic Digital Communication Ethics Framework (QDCEF), which comprises three overarching dimensions: Dignity, Responsibility, and Inclusion. The framework is further mapped onto the character values of respect, empathy, civility, tolerance, critical thinking, objectivity, trustworthiness, responsibility, integrity, justice, and self-control. These findings affirm that QS. Al-Hujurat verses 11–13 are relevant not only as a source of moral and character education but also as a conceptual foundation for reconstructing a digital communication ethics framework that bridges Qur’anic values with the demands of character education in the digital era. The proposed QDCEF thus offers a value-based conceptual framework for fostering ethical, responsible, inclusive, and character-oriented digital communication.
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Abstract:This study aims to describe the implementation of value-based Islamic Religious Education (PAI) learning strategies in building student nationalism at SMKN 1 Modayag, East Bolaang Mongondow Regency, identify supporting and…
nd inhibiting factors, and analyze their impact on students' nationalistic attitudes and behavior. This study uses a qualitative approach with data collection techniques through interviews, observation, and documentation. The results show that value-based PAI learning is implemented through the planning, implementation, and evaluation stages. Teachers integrate the values of faith, morals, worship, honesty, responsibility, tolerance, cooperation, social concern, and love of the homeland in the learning process. The strategies used include storytelling, discussions, history learning, religious activities, social activities, and student involvement in school activities such as ceremonies, Scouts, and Paskibraka. Supporting factors include the principal's commitment, teacher quality, curriculum, facilities and infrastructure, the school environment, and parental and community support. Obstacles include low student motivation, limited time, lack of participation, and limited learning methods. The implementation of this strategy has a positive impact on increasing love for the homeland, tolerance, discipline, honesty, cooperation, and responsibility among students.
Abstract:This article examines criticism of the practice of interfaith marriage in the framework of religious moderation in Indonesia over the past fifteen years. Through a qualitative approach with a structured literature study,…
this study evaluates the dynamics of interfaith marriage criticism and its impact on religious moderation practices in society. Data was collected from journals and books published between 2018 and 2023 that discussed the theory of religious moderation and the dynamics of interfaith marriage. The results of the analysis show that criticism of interfaith marriage, while potentially hindering tolerance, also triggers negotiations of religious identity and renewal of the value of moderation. These findings reveal a new understanding that criticism, when articulated in a balanced and objective manner, can encourage the enhancement of intercommunal dialogue and the affirmation of the values of religious moderation. The implications of this research are important in the development of inclusive public policy and religious practices, and are expected to serve as a basis for further research and decision-making in the fields of religious moderation and socio-religious studies.
Abstract:Worship in Islam is not merely the performance of rituals, but also reflects ethical and spiritual values embodied through etiquette. Without etiquette, worship can lose its inner meaning and fail to bring about spiritual…
l and social transformation. Etiquette is a reflection of a deep understanding of the purpose of worship and a servant's closeness to his Lord. It balances the physical and spiritual dimensions, as well as the formal and substantial aspects of every religious practice. This article aims to examine in depth the role of etiquette in perfecting the performance of the five main acts of worship in Islam, namely thaharah, prayer, zakat, fasting, and hajj. This research uses a qualitative descriptive method based on literature review. Data sources include the Qur'an and Hadith of the Prophet SAW, classical literature such as Riyadhus Shalihin and Ihya Ulumuddin, as well as contemporary references such as Tafsir Al-Azhar and scientific studies published in 2020 and beyond. The findings reveal that etiquette plays a crucial role in all forms of worship: purity reinforces both physical and spiritual cleanliness, prayer cultivates spiritual devotion and discipline, zakat instills social awareness and empathy, fasting trains patience and self-control, while the pilgrimage teaches orderliness, humility, and tolerance within the framework of global Islamic interaction. Adab is not merely etiquette but the essence that gives worship meaning and broad impact. Adab also serves as a tool for self-transformation toward becoming an outstanding Muslim in moral, spiritual, and social aspects in the modern era.
Abstract:Public participation is a hallmark of political modernization. There are two characters used to capture the informant's view of community participation, namely sociological and cultural conditions. Sociological conditions…
s refer to the empirical and objective dimensions of the audience or community participation, which are all people belonging to the infrastructure and political superstructure—the purpose of this study: community participation in supporting women to achieve leadership. The method used in this research is a qualitative approach with case studies. The subjects of this study were three relatively prominent female regional heads, namely: female regional heads from dynastic typology, politician typology and bureaucratic typology. The three women regional heads are incumbent elements. The results of the women's research determine practical steps in realizing tolerance, identifying personal, mostly female regional heads who have a side of attractiveness and power which is carried out together, not to endure joint suffering but for mutual progress.
Abstract:This study aims to develop and examine the effectiveness of religious moderation in digital media based on the Dick and Carey learning model. The research is grounded in the increasing use of digital media as a primary source…
ource of religious information, which has the potential both to strengthen and to undermine the values of religious moderation. The study employed a qualitative approach with a Research and Development (R&D) design. The subjects were university students who actively use digital media. Data collection techniques included interviews, observations, questionnaires, and documentation, while data analysis followed the Miles and Huberman model. The results indicate that students’ understanding of religious moderation remains largely normative and is not yet accompanied by adequate digital literacy skills. The development of the Dick and Carey-based learning model produced interactive digital media, including educational videos, digital modules, and social media content. Implementation of the model demonstrated a significant improvement in students’ comprehension, tolerance, and critical thinking regarding religious content in digital media. Furthermore, the study found that integrating constructivist approaches, social learning, and digital literacy into the learning design effectively reinforced the internalization of religious moderation values. The developed learning model proved effective in enhancing student engagement and fostering inclusive and tolerant attitudes.In conclusion, promoting religious moderation in digital media requires a systematic, technology-based learning approach. This study provides both theoretical and practical contributions to the development of a learning model for religious moderation in the digital era.
Abstract:This study aims to develop Islamic Religious Education (IRE) teaching materials in the element of Aqidah and Akhlak based on religious moderation for eleventh-grade high school students. The background of this research lies…
ies in the limited availability of teaching materials that systematically integrate religious moderation values, whereas such values are crucial in shaping students’ character to become faithful, virtuous, and tolerant individuals in a pluralistic society. The research method employed is Research and Development (R&D), adopting the ADDIE development model (Analysis, Design, Development, Implementation, and Evaluation). The subjects of the trial involved material experts, media experts, Islamic Education teachers, and grade XI students. The research instruments included validation questionnaires, practicality questionnaires, and learning achievement tests. The collected data were analyzed using both quantitative descriptive and qualitative methods. The results indicate that the developed IRE teaching materials based on religious moderation are highly valid, with an average validity percentage of 89.58%. In terms of practicality, both teachers and students responded positively, categorizing the product as very practical and easy to use in the learning process. Regarding effectiveness, the use of these teaching materials successfully improved students’ learning outcomes, shown by the N-Gain score categorized as moderate, with 100% learning mastery achieved during the field trial. Therefore, this development contributes significantly to providing relevant, innovative, and contextual teaching media. The teaching materials not only facilitate cognitive competency achievement but also instill the values of religious moderation oriented toward strengthening faith, cultivating morality, and fostering tolerance, justice, and balance. This study is expected to serve as an alternative solution for curriculum development in Islamic Religious Education at the secondary level and as a reference for teachers in creating more meaningful learning
Abstract:This study aims to evaluate the implementation of Islamic Religious Education (Pendidikan Agama Islam/PAI) learning in strengthening students’ religious moderation at SMP Islam Terpadu Bangkinang. Religious moderation is…
is conceptualized as a religious attitude that emphasizes balance, tolerance, justice, and respect for diversity, which are essential values in maintaining social harmony within pluralistic societies. In the Indonesian educational context, Islamic Religious Education plays a strategic role not only in developing students’ religious knowledge but also in shaping moderate religious attitudes that prevent intolerance and extremism. Therefore, systematic evaluation of PAI learning is crucial to ensure that religious moderation values are effectively internalized by students.
This study employs a qualitative approach with an evaluative research design to comprehensively examine how religious moderation values are integrated into PAI learning. The evaluation focuses on three main aspects: learning planning, learning implementation, and learning evaluation. Data were collected through classroom observations, in-depth interviews with Islamic Religious Education teachers and students, and documentation analysis of learning instruments such as lesson plans, syllabi, and assessment tools. These data collection techniques were employed to obtain an in-depth understanding of instructional practices, teacher–student interactions, and assessment strategies related to the cultivation of religious moderation values. Data analysis was conducted using an interactive model involving data reduction, data display, and conclusion drawing to ensure systematic and credible findings.
The findings reveal that PAI learning at SMP Islam Terpadu Bangkinang has integrated religious moderation values into learning objectives and instructional planning. Teachers explicitly formulate learning goals that emphasize tolerance, balance, and mutual respect, while learning materials are contextualized to students’ social realities. During the learning implementation stage, teachers apply dialogical and participatory teaching methods, such as discussions and case-based learning, to encourage students to critically reflect on religious issues and social diversity. These approaches provide students with opportunities to understand differing perspectives and develop moderate religious attitudes in a reflective and respectful manner.
However, the study also identifies several challenges in the implementation of religious moderation-based learning. The use of contextual and innovative instructional methods remains limited, and learning activities tend to rely on conventional approaches. Moreover, the evaluation of religious moderation attitudes has not yet been conducted systematically. Assessment instruments primarily focus on cognitive achievement, while affective and attitudinal dimensions—such as tolerance, openness, and balanced religious behavior—are not comprehensively measured using structured indicators or rubrics. This limitation affects the accuracy of evaluating students’ overall development of religious moderation.
This study concludes that continuous and systematic evaluation of Islamic Religious Education learning is essential to enhance the effectiveness of strengthening religious moderation among students. The development of more comprehensive, contextual, and sustainable assessment instruments is necessary to holistically measure students’ cognitive, affective, and behavioral dimensions. In addition, the adoption of more dynamic and participatory instructional strategies is recommended to support deeper internalization of religious moderation values. The findings of this study contribute to the discourse on Islamic education and religious moderation by providing empirical insights into evaluative practices at the secondary school level and offering practical implications for improving PAI learning in pluralistic educational settings.
Abstract:The objective of this study was to examine how deepfake-based humor becomes socially acceptable despite its potential to function as digital harassment. This study focused on psychological mechanisms that explain audience…
e tolerance and normalization of harmful, identity-based humorous content in online environments. This study used a scoping review design to map and synthesize existing research across psychology, media studies, and cyberpsychology. The sources were identified through searches in major academic databases and were selected based on their relevance to deepfake technology, digital humor, online harassment, and psychological processes such as moral disengagement, online disinhibition, empathy reduction, and social norm reinforcement. The results indicate that acceptance of deepfake-based humor is commonly supported by four interrelated mechanisms, namely normalization through participatory digital culture, psychological distancing that weakens empathy, moral ambiguity created by humorous framing, and reduced accountability through diffusion of responsibility in online spaces. In addition, the literature conceptualizes deepfake humor as a hybrid phenomenon situated between remix-based entertainment and identity-targeting harm, shaped by platform visibility and engagement dynamics. This review highlights that deepfake-based humor may be tolerated not because it is harmless, but because it is routinely framed as “just a joke,” making its harm easier to minimize and socially overlook. Therefore, this study emphasizes the need for more direct empirical research and stronger interventions to prevent deepfake-based humor from becoming a normalized form of digital harassment in increasingly synthetic digital environments.