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The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

Hypertension is a major non-communicable disease burden in rural Acehnese communities. Family support plays a critical role in long-term blood pressure control; however, the lived experiences of families caring for hypertensive members in Posbindu PTM settings remain underexplored. This study aimed to explore the meaning and forms of family role and social support in hypertension management among Posbindu PTM participants in Meunasah Timu Village, Aceh. Methods: A descriptive phenomenological design using Colaizzi's method was employed. Twelve family members of hypertensive patients were recruited purposively from Posbindu PTM, Desa Meunasah Timu. In-depth face-to-face interviews were conducted until data saturation. Trustworthiness was ensured through member checking, peer debriefing, and audit trail. Results: Three themes emerged: (1) Emotional and instrumental family support as a cornerstone of hypertension control; (2) Cultural and religious values as mediators of caregiving behavior; and (3) Barriers to consistent family involvement including knowledge deficits and caregiving fatigue. Conclusion: Family support is multidimensional and culturally embedded in hypertension management. Community health nurses and Posbindu PTM programs should integrate family-centered interventions that address knowledge gaps and caregiver well-being to optimize blood pressure control outcomes.

The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

This study analyzes the mangakkai’ ceremony in the Aluk To Dolo tradition in the villages of Suppiran, Mesakada, and Salisali (SMS), Toraja, as a rite of passage that has religious, symbolic, and social meanings. The study aims to explain the structure of the mangakkai’ ritual based on Victor Turner's theory of liminality and to examine its relevance to contemporary human relations. The method used is qualitative research with a literature study approach enriched by field interviews with Aluk To Dolo figures. The results of the study show that mangakkai’ consists of three main stages, namely pre-liminal (lao ma’tundan) as a phase of separation, liminal (passurusan and mata kandean) as a space for community formation, and post-liminal (ma’palulangngan) as reintegration and refinement of relations with Puang Matua. This rite not only guides the soul of the deceased to a transcendent destination, but also strengthens solidarity, mutual cooperation, and the transmission of values between generations. In a modern context marked by individualism and social fragmentation, mangakkai’ presents a model of relationships based on togetherness, empathy, and collective responsibility. Thus, this ritual has anthropological and ethical significance as a source of reflection for the formation of more humanistic and communal human relationships.

This study aims to examine the development of Islamic educational institutions in Indonesia from the classical to the modern era, as well as the factors influencing their transformation and strategies for strengthening them to remain relevant to contemporary needs without abandoning Islamic values. The research method used is a literature review (library research) by analyzing books, scientific journals, and official documents related to Islamic education, both nationally and internationally, published within the last five years. The findings indicate that Islamic education evolved from informal learning through majelis taklim, surau, and langgar, to the establishment of pesantren, madrasahs, and modern Islamic higher education institutions that integrate religious and general knowledge. The transformation of these institutions is influenced by local cultural factors, international scholarly networks, political pressures and colonialism, reformist figures, globalization, economic demands, social mobility, and national education policies. In the era of globalization and the Fourth Industrial Revolution, Islamic educational institutions face challenges such as technological access disparities, limited teacher competence in digital pedagogy, curriculum integration, and the risk of educational commodification. Strengthening strategies include developing integrative curricula, professionalizing teachers, utilizing digital technology, promoting media literacy based on Islamic values, developing entrepreneurship, revitalizing traditional knowledge, and enhancing alumni networks and visionary leadership. This study emphasizes that the synergy among pesantren, madrasahs, and Islamic higher education institutions forms a national Islamic education ecosystem that is adaptive, rooted in spiritual values, and capable of producing Muslim generations who are morally upright, knowledgeable, and globally competitive.

This study explores the shift from traditional to modernist educational paradigms in Islamic boarding schools (pesantren), which have been in existence since before Indonesia’s independence. The shift involves adapting learning methods while retaining traditionalist approaches, ensuring that they meet modern needs without eliminating their core values. The study uses a qualitative-phenomenological approach to examine three main areas: (1) the strategy of educational values and spiritual practices employed by pesantren leaders, with an emphasis on the TAQWA method, which aims to improve student understanding quickly; (2) the integration of Qur'an literacy, religious traditions, and environmental empowerment in the educational process; and (3) the impact of this model on student character development. Qur'an literacy in this context extends beyond reading and memorizing verses, focusing on understanding and actualizing its values in daily life. Religious practices such as book study, worship routines, and etiquette coaching promote moral development. Environmental activities, such as agriculture and natural resource management, encourage independence and ecological awareness. This holistic approach can serve as a model for character education, blending spiritual, social, and environmental aspects, while strengthening pesantren's role in fostering moral and ecological awareness.

The development of digital technology in the Society 5.0 era has significant implications for the education system, including Islamic Religious Education (PAI) learning. This era places humans at the center of technological development, thus demanding Islamic education to remain relevant, adaptive, and oriented towards humanitarian values. This study aims to analyze and reconstruct the objectives, materials, and strategies of Islamic Religious Education (PAI) learning to align with the characteristics and challenges of the Society 5.0 era. This study uses a literature review approach through a review of various scientific sources in the form of books, articles, and other sources. The results of the study indicate that the reconstruction of Islamic Religious Education (PAI) learning encompasses three main aspects. First, the learning objectives are directed at developing students who are faithful, have noble character, possess 21st-century competencies, and are able to utilize technology wisely. Second, Islamic Religious Education (PAI) learning materials need to be developed adaptively, contextually, and integrated with digital technology without eliminating the foundation of the Qur'an and Hadith. Third, Islamic Religious Education (PAI) learning strategies in the Society 5.0 era emphasize a humanistic, participatory approach, discovery learning, and blended learning that combines face-to-face and digital learning. This reconstruction is expected to produce a relevant, innovative Islamic Religious Education (PAI) learning model that is oriented toward character building and strengthening Islamic values ​​amidst modern technological developments.

Paaloka is a religious–cultural practice of the indigenous community of Detunggali Lewumbangga Village that functions as a medium for maintaining relationships with ancestors as well as a means of fostering social solidarity. This study aims to analyze the religious meaning of Paaloka and its relevance from the perspective of Catholic faith and within the local social context. The research employs a descriptive qualitative method, with data collected through observation and in-depth interviews with traditional leaders, church leaders, and community members. Data analysis was conducted through processes of reduction, categorization, and thematic interpretation. The findings indicate that Paaloka embodies religious values such as expressions of gratitude, petitions for blessings, and respect for ancestors, and serves to strengthen communal identity and social cohesion. From a theological perspective, Paaloka can be understood as a space for the inculturation of Catholic faith insofar as it is interpreted as an expression of prayer and lived faith in God without negating the teachings of the Church. This study underscores the importance of dialogue between faith and culture in the development of contextual pastoral practice.

This research is motivated by the importance of understanding the Heart Sutra within the framework of Humanistic Buddhism, especially for students of Buddhist religious education. The main problem lies in the limited understanding of the relevance of the Heart Sutra to humanistic values ​​in the context of modern life. This study aims to explain the relevance of the Heart Sutra teachings in building applicable spiritual, ethical, and social awareness. The method used is a literature study with a descriptive qualitative approach through text analysis and academic literature review. Data were obtained from primary sources in the form of translations of the Heart Sutra and secondary sources including journals, books, and scientific articles related to Humanistic Buddhism. The results of the study show that the teachings of sunyata (emptiness) in the Heart Sutra not only have profound philosophical meaning, but also provide practical implications in everyday life. The Heart Sutra is able to strengthen the philosophical foundation of Humanistic Buddhism, foster an attitude of compassion, wisdom, and tolerance, and serve as a relevant ethical guideline in facing the dynamics and challenges of modern society.

Islamic boarding schools (Islamic boarding schools) are required to integrate classical scholarly traditions and modern education, one way of doing this is through the integration of the study of yellow books (tahfidzul Qur'an) and Qur'an memorization (tahfidzul Qur'an). The Baitul Abidin Darussalam Wonosobo Tahfidzul Qur'an Islamic Boarding School implements an integrative learning system to balance Qur'an memorization and understanding of Islamic law (shari'a). However, it still faces obstacles such as a tight schedule, different methods, and weak coordination and evaluation. This study examines the implementation patterns, challenges, and impacts of this system, with the hope of serving as a reference for developing a balanced and sustainable model of Islamic boarding school education. This research uses a qualitative approach with a case study design to understand in-depth the implementation of the integrative learning system between Qur'an memorization and the study of yellow books (tahfidzul Qur'an) at the Baitul Abidin Darussalam Wonosobo Islamic Boarding School (PPTQ). Subjects were selected purposively, including the boarding school administrator, tahfidz teachers, yellow book teachers, and students. Data were collected through in-depth interviews, participant observation, and documentation studies. Data analysis was conducted interactively using the Miles and Huberman model, which encompasses data reduction, data presentation, and conclusion drawing and verification to obtain a holistic and contextual understanding. The discussion shows that the integrative learning system in Islamic boarding schools is implemented through a balanced daily schedule between Quran memorization and yellow book study, allowing memorization, understanding, and moral development to occur simultaneously within the students' daily routines. Integration is achieved structurally through scheduling, methodologically by linking verse memorization with book study, and culturally through the instillation of values, etiquette, and pesantren traditions. The success of integration is supported by the exemplary behavior of the kiai (Islamic teachers) and ustadz (Islamic teachers), the religious environment, and the motivation and discipline of the students, despite challenges such as busy schedules, physical exhaustion, differences in student abilities, and limited facilities. The impact of implementing this system is seen in the improved quality of contextual memorization, a more critical understanding of the scriptures, the formation of disciplined and moral character, and the holistic spiritual development of students.

This study examines the relationship between Dayak cosmology and Christian spirituality through the inculturation of the Munjong tradition within Catholic Dayak Tobak communities in Dusun Batu Besi, Desa Sejotang, West Kalimantan. As a post-harvest thanksgiving ritual, Munjong embodies a symbolic framework reflecting the interconnectedness of humans, nature, ancestors, and Jebata within the Dayak worldview. The tradition functions not only as a religious expression but also as a means of preserving cultural identity and fostering social cohesion. Within a predominantly Catholic context, Munjong has undergone reinterpretation, aligning with Eucharistic spirituality as the Church’s central expression of gratitude. Using a descriptive-qualitative approach combined with symbolic interaction analysis, this study shows that the religious values embedded in Munjong, including: gratitude, petitions for protection, and veneration of ancestors as spiritual mediators, correspond with Catholic teachings on divine providence, the communion of saints, and the sacredness of creation. The local Church recognizes Munjong as a cultural practice suitable for inculturation, provided it aligns with Christian doctrine, thereby offering opportunities for contextual liturgy and catechesis. The findings suggest that Munjong can serve as a bridge between faith and local culture while simultaneously reinforcing cultural identity and deepening the spiritual life of the community. The result of this study contributes to the discourse on inculturation, contextual pastoral practice, and strategies for sustaining indigenous traditions amid social change.

The increasing rate of divorce in rural areas indicates serious challenges in maintaining family resilience as well as the limited effectiveness of formal litigation-based dispute resolution. Judicial processes that tend to be procedural, time-consuming, and focused on legal termination often fail to address the substantive justice needs of the disputing parties. Consequently, alternative dispute resolution mechanisms that are more responsive to local social and cultural values are required. This study aims to examine the effectiveness and implementation of divorce mediation facilitated by the Village Government of Banra’as, Sumenep Regency, through the perspective of Progressive Legal Theory. This research employs a qualitative approach with an empirical research design. Data were collected through field observations, in-depth interviews with village officials, community leaders, and individuals who had previously participated in the mediation process, as well as documentation related to divorce dispute resolution practices at the village level. Data analysis was conducted using a descriptive-analytical method, focusing on mediation practices as a manifestation of living law within the community. The findings reveal that divorce mediation facilitated by the village government demonstrates a relatively high level of effectiveness in reducing divorce cases. This effectiveness is influenced by a familial approach, the utilization of local wisdom, and the strong internalization of religious values within the social life of the Banra’as community. From the perspective of Progressive Legal Theory, this mediation practice reflects a flexible and non-positivistic understanding of law that prioritizes humanity and substantive justice. Village-based mediation not only serves as an alternative dispute resolution mechanism but also functions as a social instrument to preserve family harmony and strengthen social resilience in rural communities.

The mental health crisis in Indonesia is increasingly alarming, exacerbated by the COVID-19 pandemic, social stigma, and unequal access to professional services. A clinical approach alone is not enough to address this complex problem. This study offers a novelty in the form of an integrative approach: revitalizing the role of families and communities based on Islamic values (rahmah, ta'awun, shabr, syura, tarbiyah ruhiyah) combined with the use of digital social communities as a medium for education, discussion, and support systems. The research method used is a literature study with a descriptive qualitative approach, reviewing national and international literature, social support theory (Cohen & Wills, 1985), religious coping (Koenig, 2012), and Bronfenbrenner's ecological theory (1979). The results of the study show that families play a strategic role in the prevention, assistance, and referral of mental health cases, while digital communities are effective as spaces for education and emotional validation, with scalability and anonymity as their main strengths. Concrete strategies offered include family education, stigma-free campaigns on social media, spiritual care hotlines, and cross-sector collaboration. This approach is in line with the collectivist culture of Indonesian Muslim society and is more adaptive in the digital era. This research is expected to serve as a conceptual foundation for practical programs, public policy, and further research to create a more caring, stigma-free, and resilient society in the face of mental health crises.

Evaluation of Islamic Religious Education (PAI) learning plays a strategic role in assessing the achievement of educational goals while supporting the character development of students. The evaluation process not only considers cognitive aspects but also includes affective and psychomotor aspects, such as the appreciation of religious values, noble morals, and the ability to perform religious services. This study aims to describe the relationship between the scope of PAI evaluation and the process of character development of students. The method used is a descriptive qualitative approach, with the research location at SDN Ngebel, Kasihan, Bantul. The research subjects included PAI teachers, students in grades I, V, and VI, and several parents. Data were collected through interviews with teachers, students, and guardians, observations of learning activities and religious practices, and documentation, including records of grades and religious activity agendas. Using the Miles and Huberman interactive model, data analysis included the stages of presentation, reduction, and drawing conclusions. Triangulation methods and sources ensured the validity of the data. The results showed that the implementation of a comprehensive PAI evaluation, which included academic assessment, religious practices, and moral behavior, had a significant impact on the development of student character. This is especially true in terms of religiosity, discipline, and responsibility. Therefore, the broader and more integrated the scope of Islamic Religious Education (PAI) evaluation, the greater its contribution to the overall character formation of students.

Accera Kalompoang is a royal ceremonial tradition held at Balla Lompoa, Gowa, South Sulawesi, as a form of respect toward the sacred royal heirlooms (kalompoang) of the Kingdom of Gowa. The ritual reflects historical memory, political legitimacy, and spiritual beliefs inherited from the Gowa kingdom era and preserved by the local community. This study aims to analyze the historical background, ritual procession, symbolic meanings, socio-religious functions, and the dynamics of preservation of the Accera Kalompoang tradition. The research uses a qualitative descriptive approach through literature review and analysis of previous ethnographic studies and cultural documentation. The findings show that Accera Kalompoang functions not only as a ceremonial cleansing of royal heirlooms but also as a medium of collective identity, cultural continuity, and social integration between traditional authorities and society. Despite modernization and changing social structures, the tradition continues to be maintained as a symbol of historical legitimacy and cultural pride of the Gowa people. Therefore, Accera Kalompoang represents a living heritage that adapts to contemporary contexts while preserving the values of the Gowa Kingdom’s cultural legacy.  

Maddoja Bine is an agrarian tradition of the Bugis people in Soppeng Regency, performed before sowing rice seeds in the nursery. This ritual contains social, religious, and cultural values ​​deeply rooted in the belief system and social structure of the local community. This study aims to examine the history, ritual procession, socio-religious dimensions, and the dynamics of change and preservation of the Maddoja Bine tradition through an ethnographic approach. The research method used is a literature study by reviewing various national and international journal sources published in the last ten years, supplemented by a qualitative analysis of the results of previous research. The results of the study indicate that Maddoja Bine functions not only as an agricultural ritual, but also as a medium for collective prayer, a means of transmitting moral values, and strengthening social solidarity in the Bugis community. Along with social change, agricultural modernization, and religious influences, this ritual has undergone transformations in form and practice, but still maintains its core values ​​as a local cultural identity. Thus, Maddoja Bine is a tradition that is dynamic and adaptive to changing times, yet remains relevant as an intangible cultural heritage of the Bugis community.

This study aims to describe the implementation of worship training through fieldwork practice (PKL) activities carried out at the Sibau Hulu Mosque. The focus of the activities includes reading the Qur'an and performing congregational prayers as an effort to strengthen religious values ​​and foster spiritual discipline within the community. The method used in this study is a descriptive qualitative approach with observation, participation, and documentation techniques during the Qur'an reading and congregational prayers activities, which provide a positive contribution in increasing worship awareness, forming better worship habits, and strengthening social interactions among mosque congregations. In addition, this activity also encourages active participation, cooperation, and internalization of Islamic values ​​in daily life. Thus, religious-based PKL activities have an important role in supporting worship training and spiritual character formation within the Sibau Hulu Mosque community, which in turn can strengthen Islamic brotherhood at the local level. This activity is also expected to serve as a model for other mosques in improving worship development and spiritual character of the congregation.

The Community Service Program (KKN) is a platform for student dedication to the community that not only focuses on health aspects but also on strengthening cultural values and character education. The KKN activities of Abdurrab University in Salo Timur Village, Salo District, Kampar Regency were carried out by integrating health socialization and the preservation of local culture. The main programs include socialization on bullying at UPT SD Negeri 001 Salo, Clean and Healthy Living Behavior (PHBS), and the utilization of Family Medicinal Plants (TOGA) at MTS Darul Falah Salo, as well as reproductive health socialization and higher education information at SMA Negeri 1 Salo. This program is enhanced with maghrib recitation activities and Malay cultural training (kompang and rebana) aimed at instilling religious values while preserving cultural heritage. The results of the activities show an increased understanding among students and the community regarding health issues, as well as a high enthusiasm for activities that combine education, religiosity, and culture. This integration proves that community service (KKN) not only plays a role in the transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.

Islamic Religious Education (PAI) plays a crucial role in shaping students' personality and morals, not only by imparting religious knowledge but also by internalizing moral values for everyday life. The rapid development of technology, globalization, and social change presents challenges to moral development, requiring PAI learning to effectively integrate moral values in classroom dynamics. This study aims to examine the integration of moral values in PAI learning and its implications for strengthening character education. Using a qualitative approach with library research, data were gathered from books, journal articles, and previous studies on PAI and moral education. Data collection was through documentation, and content analysis was used to synthesize concepts, theories, and findings. The study finds that moral values in PAI learning are integrated through two approaches: explicit and implicit. Explicit integration involves teaching materials containing moral values, while implicit integration occurs through teacher role models, humanistic interactions, classroom management, and participatory and contextual learning methods. The integration of moral values enhances the meaning of PAI learning and contributes to students' attitudes and behavior. This study highlights that well-designed, value-oriented PAI learning plays a vital role in strengthening character education and continuously fostering students' morals.

Madrasahs play a strategic role in shaping the moral character of young generations amid the challenges of the digital era, particularly Generation Alpha, who grow up in an environment dominated by technology. This community service activity aims to analyze and strengthen the role of Madrasah Baitul Mu’minin in Ngemplak Village in forming the moral character (akhlaq) of Generation Alpha through a Qur’anic empowerment approach. This program employed a qualitative approach using a case study method. Data were collected through participatory observation, in-depth interviews, and documentation, involving madrasah caregivers, teachers (ustadz and ustadzah), students, and parents. Data analysis was conducted through data reduction, data display, and conclusion drawing, while data validity was ensured through source and technique triangulation. The results indicate that Madrasah Baitul Mu’minin plays a significant role in strengthening the moral character of Generation Alpha through Qur’an-based learning that emphasizes understanding and value implementation, consistent religious habituation, and exemplary behavior of educators. The Qur’anic empowerment approach proved effective in internalizing Qur’anic values and fostering moral awareness among students. Furthermore, the madrasah functions as a moral and spiritual development center that helps counterbalance the negative impacts of digital technology. These findings highlight the importance of non-formal madrasahs as adaptive bases for Islamic character education in responding to contemporary challenges.