This study examines the role and importance of the exemplary method in moral education through the lens of Abdullah Nashih Ulwan's teachings. Utilizing a content analysis approach, the research investigates the concepts presented in Ulwan's seminal work, Tarbiyatul Aulad Fil Islam, and related literature. The study highlights that Ulwan advocates for educators to serve as role models, demonstrating virtues such as humility, courage, patience, honesty, piety, and firmness. These attributes are essential in shaping children's character and moral compass. The research underscores the urgency of integrating moral education into educational curricula, emphasizing that educators should embody these virtues not only in their professional roles but also in personal conduct. The findings suggest that adopting Ulwan's exemplary method can significantly enhance the effectiveness of moral education and contribute to the development of a well-rounded, ethical society.

This paper aims to examine the application of constructivist theory in the learning process within the Islamic Religious Education Study Program at IAIN Pontianak and its impact on students' awareness of religious moderation. The research employs a library-based approach enriched by field investigations, including observation, interviews, and documentation. A descriptive method is used to analyze the implementation of constructivist theory in Islamic Religious education and its influence on students’ moderate attitudes. The findings indicate that constructivist-based learning not only enhances students’ theoretical understanding of religion but also fosters the development of moderate, inclusive, and tolerant attitudes toward diversity. By internalizing the values of moderate Islam, students are better equipped to resist extremist interpretations. The study concludes that the application of constructivist theory in the Islamic Religious Education Study Program at IAIN Pontianak plays a significant role in cultivating students’ awareness of religious moderation, thereby preparing them to become educators who promote peace, tolerance, and social harmony.

This article aims to examine the role of taboos in the lives of coastal Muslim communities in Pangkalan Buton Village, Sukadana District, Kayong Utara Regency, as a reflection of their multicultural wisdom. This study employs a phenomenological approach with data collected through direct observation and in-depth interviews. Data analysis includes data collection, condensation, and presentation. The results indicate that taboos in this village reflect a synthesis of Islamic teachings and local values. Taboos function not only as social norms but also as a means of preserving cultural identity amid social changes. Islam is understood flexibly by the community, adapting to local culture and shaping behavioral patterns that promote social harmony. Thus, taboos have become an integral part of daily life, maintaining abalance between religion and local traditions.

This study examines interfaith approaches to fire mitigation in Indonesia in the context of climate change, focusing on Islamic and Confucian perspectives. The Islamic principle of wasathiyah ( وسطية ) and the Confucian principle of zhong yong ( 中庸 ) play significant roles in shaping ethical frameworks for environmental responsibility and guiding disaster mitigation strategies. Using a qualitative case study approach incorporating interviews, participant observation, and document analysis, this research analyzes the strategic contributions of the Bhakti 28 Fire Brigade—an interfaith volunteer organization in Pontianak, West West Kalimantan Indonesia—in integrating religious values into land fire prevention efforts. The findings indicate that interfaith cooperation enhances community resilience, raises environmental awareness, and promotes spiritually based fire prevention strategies. This study underscores the importance of faith-based collaboration in addressing environmental crises and offers a viable model for interfaith engagement in disaster mitigation on a global scale.

This research illustrates the vulnerability experienced by contemporary society in practicing religious beliefs, necessitating the emergence of Theological Pluralism as a new innovation to provide space for minority communities such as the Baha'i to express their religious beliefs. The objective of this study is to elucidate the expressions and responses of the community towards the Baha'i community in Kubu Raya, viewed through the lens of Theological Pluralism. The research employs a qualitative approach rooted in sociology, incorporating literature review and field research. Data collection methods include observation, previous research, and relevant data pertaining to this study. This study indicate that the Baha'i community expresses its beliefs through social interactions viewed from the perspective of Theological Pluralism, ultimately fostering attitudes of tolerance, inclusivity, and appreciation for diversity within pluralistic societies. The community's response to the Baha'i varies, with some exhibiting positive acceptance and others displaying negative rejection. Factors influencing these responses involve limitations in religious knowledge and the socio-political dynamics impacting religious domains.

The Baha'i religion originated in Persia in the 19th century and spread around the world to Indonesia, especially Klaten, Central Java. The Baha'i people in Indonesia, especially in Klaten, are classified as a minority, so they need a way to maintain their identity as an existence in religion, therefore this research discusses the survival strategy of the Baha'i people in Klaten from a cultural point of view using Kim Young Yun's thoughts on the adaptation process. This research is included in a qualitative cluster with a socio-anthropogical approach, how to collect data using direct observation, interviews and observation and data analysis using data condensation, data display and drawing conclusions. The results of this study show that the Baha'i people do adaptation not directly, a) make observations of local culture (enculturation), b) choose and determine a culture that is in harmony with the culture of the local community (acculturation), c) adapt the culture without leaving the innate culture (deculturation), and d) awareness of the importance of cultural adaptation as a solution to maintain culture and religious teachings as a religious identity (assimilation). Furthermore, the Baha'i response to local culture by using the local language, active social activities and inclusive of differences.