This study aimed/aims to find out a learning model that allowed students to develop a multiple intelligence of/at full day school system at/in the primary school level. The study used Research & Development Method which served to cultivate and validate the prototypes. The study sample was principals, teachers, and students from the three schools that applied full day school system in Brebes, Central Java. The data were collected by using observation and interviews, as well as document study/analysis in schools. The result of the research is a full day school model design consisting of input components (aptitude and interest tests), processes (full day school curricular and choreicular design), and output (multiple intelligence).

The purposes of this study were to describe the efforts of schools in instilling Spiritual Intelligence (SI) into students and to determine the level of students’ SI in Islamic Primary Schools (IPS). This study used a descriptive qualitative-quantitative method resting upon a phenomenological approach with data collection techniques using interviews and observations to teachers and students, as well as the SI statement questionnaire. The research was carried out at Takhasus Al-Qur’an Elementary School (SDTQ), Harapan Umat Integrated Islamic School (SDITHU), and Al-Ambary Integrated Islamic Elementary School (SDITA) located in Brebes Regency, Indonesia. The data were analyzed at 5 intervals according to Saifuddin Azwar in a quantitative form. The results showed that the processes of instilling SI in SDI were carried out by establishing a vision and mission with Islamic tagline, the implementation in curricular and extracurricular activities, and exemplaryness by the teachers. The average levels of SI in the three schools for the three categories of honesty, respect for parents and teachers, and respect for others lied in decending orders from SDTQ Al-Ikhlas, SDIT Harapan, to SDIT Al-Ambari. In addition, the study revealed the results that the SI predicate was “Very Good” for female students and “Good” for male students.

Kemampuan membaca menjadi kunci utama keberhasilan siswa dalam proses pembelajaran. Ketidakmampuan dalam membaca dapat memberikan implikasi serius kepada siswa dalam Pemahaman literal. Tujuan penelitian ini adalah untuk mengetahui dan menganalisis perbedaan kemampuan membaca pemahaman literal pada mata pelajaran bahasa Indonesia berdasarkan gender di kelas IV SDN Bantarkawung 01 Brebes. Jenis penelitian menggunakan penelitian kualitatif dengan pendekatan fenomenologi dengan subjek penelitian siswa kelas IV sejumlah 23 siswa 11 siswa perempuan dan 12 siswa laki-laki. Teknik pengumpulan data menggunakan observasi, tes, wawancara, dan dokumentasi. Hasil penelitian menunjukkan bahwa terdapat perbedaan kemampuaan membaca pemahaman literal antara siswa laki-laki dan siswa perempuan. Rata-rata nilai kemampuan membaca pemahaman literal siswa laki-laki 46,25 dengan kategori “Sangat Kurang”, sedangkan rata-rata nilai kemampuan membaca pemahaman literal siswa perempuan mendapatkan nilai tertinggi 70 dengan kategori “Cukup” yang dipengarui oleh tingkat partisipasi, kefokusan, dan keseriusan dalam pembejaran di dalam kelas. Kesimpulan penelitian menunjukkan bahwa kemampuan literasi siswa perempuan lebih baik dibandingkan dengan siswa laki-laki ditunjukkan dengan kemampuan siswa perempuan menentukan unsur intrinsik dalam teks bacaan.

The absence of agreement among scholars regarding the halal consumption of jallālah animals necessitates an investigation of the basic text of the hadith which is used to examine the extent of the position of the hadith text so that it can be used as a basis. The purpose of the study is to trace the text of the hadith, its purification, and to describe the laws that it produces. The research method uses qualitative methods with a literature review approach. The data source is in the form of publication of hadith history which contains a prohibition on consuming Jallālah. The data analysis technique used takhrij al-ḥadith followed by sharḥ al-ḥadith. This article finds that there is a qualified history regarding the prohibition of consuming jallalah. The law contained in the prohibition is makruh

Poverty after the covid-19 pandemic has increased significantly. Without proper handlers it will have an impact on the distability of security and social life. Religion as a source of teachings and morals has a responsibility in providing solutions to this problem. The purpose of this study was to find this form of responsibility within Islam and Christianity. The two religions have the largest adherents in Indonesia. Knowing the role that is owned determines the spectrum of life in Indonesia. This research uses a type of qualitative research with a normative- sociological approach by taking data on the texts of the Qur'an and the Gospels that talk about philanthropy and understand the verses as religious believers, then see how the verses and texts are implemented in people's lives by both religious believers. The results showed that first, the two religious teachings have a theological basis to alleviate poverty. Second, both have distinctive terms in the form of material assistance, in Islam it is known as zakat, infak, almsgiving, and waqf, while in Christianity it is called collective, karitas, donations. The conclusion of this study is that Islam and Kristin both have a theological foundation that can be used as a basis for alleviating poverty so that their adherents can not only play their own roles, but can cooperate with each other.