Publication Search

Empathy is generally understood as the ability to feel and understand the feelings of others, the nature of empathy is very necessary and very crucial in Islamic social ethics and morality. In the treasury of Islam, the hadith of the Prophet Muhammad SWT is the second source of teachings after the Qur'an playing a central role in shaping the understanding of human values, including empathy. This study focuses on the analysis of the position and teaching of empathy in the hadiths of the Prophet, as well as its impact on the formation of Muslim social character. Using qualitative methods and literature studies, this study analyzes hadiths that clearly or implicitly convey messages of empathy. The findings of the study show that in the hadith, empathy is not just an emotional response, but a manifestation of moral responsibility that is manifested through compassion, justice, solidarity, and concern for others. Thus, the hadiths of the Prophet become a normative basis that emphasizes the significance of empathy as the main pillar in realizing a civilized and just Islamic society.

This article examines the Banjar folk song entitled "Paris Barantai," which is a work of H. Anang Ardiansyah and has been rearranged by Ken Steven. This song raises the theme of love and deep longing for one's hometown and loved ones, while also depicting the natural beauty of Kotabaru, South Kalimantan. This study applies a qualitative method with a literature study approach, aiming to analyze the social and cultural values contained in the song and their influence on the identity of the Banjar community. The results of the study show that the song "Paris Barantai" contains various life values, such as mutual cooperation, kinship, religiosity, loyalty, and respect for culture and the environment. Furthermore, this song functions as a means of preserving the Banjar language and as a medium for disseminating the moral and cultural values of the Banjar community. As one of the regional musical works, "Paris Barantai" not only serves as entertainment, but also as a symbol of identity and cultural expression that strengthens social solidarity and introduces the richness of local culture to the national level.

This study aims to identify and analyze the potential of Buddhist communities in Central Java Province in order to strengthen religious identity and enhance their social engagement as a minority group within a multicultural society. The study employs a quantitative approach, collecting data from 376 respondents through a structured questionnaire. The collected data were analyzed using descriptive statistical techniques and Pearson correlation analysis to examine the relationships among the studied variables. The findings indicate that six key factors significantly contribute to strengthening religious identity and the spiritual resilience of Buddhist communities, namely cultural preservation, arts and traditions, utilization of cultural heritage sites, community economic development, and the implementation of religious activities. Among these factors, regular religious activities and the use of temples as religious tourism destinations emerged as the most dominant factors in encouraging community participation, social solidarity, and the sustainability of Buddhist teachings. These findings underscore the importance of adopting a holistic and locally grounded approach in community development initiatives. This study offers important implications for the formulation of religious policies and the development of more inclusive, contextual, adaptive, and sustainable strategies for the empowerment of Buddhist communities at both regional and national levels.

The phenomenon of gang fights between groups has become a serious problem for all parties. Gang fights reflect the fragility of social control and the weak internalization of values of discipline and tolerance among teenagers. In addition, the cause of gang fights carried out by a number of students is based on pride and environmental influences that encourage them to engage in deviant behavior or even criminal acts. This study aims to describe the definition and characteristics of gang fights, examine gang fights as a form of social deviance, and identify the social deviance impacts caused by gang fights. This study uses a qualitative approach. Data collection was conducted through in-depth interviews and literature review. The study concluded that forms of social deviance such as gang fights are learned through intensive social interaction within peer groups, as explained by Differential Association Theory. Thus, gang fights as deviant behavior do not simply arise spontaneously, but are the result of a continuous social learning process in a supportive environment, where values of violence and group solidarity are formed and passed down from one individual to another. 

This study is motivated by the importance of prayer and fasting practices in the Christian tradition, which are increasingly marginalized in the midst of modern secularism and individualism. The purpose of this study is to analyze the concept of prayer and fasting based on the principles in the Book of Esther and to examine its implications for the formation of contemporary Christian spirituality. This research employs a literature review method by examining biblical texts and contemporary theological literature to identify the characteristics of prayer and fasting that are pleasing to God. The results of the study indicate that the practice of prayer and fasting in the Book of Esther is not merely ritualistic, but an expression of faith, self-denial, and communal solidarity that leads to personal transformation and strengthened social sensitivity. The implication of this study is that the principles of prayer and fasting in the Book of Esther can serve as a model for the spiritual formation of the modern church, fostering intimacy with God and a commitment to addressing surrounding social issues. These findings contribute to the development of practical theology and contemporary Christian spirituality studies.

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

Social and economic inequality in Indonesia is a multidimensional challenge that is not only reflected in the gap in income and wealth, but also in unequal access to education, health, and economic opportunities. The conventional economic system is considered ineffective in overcoming the problem of fair distribution of wealth, thus widening the gap between the rich and the poor. This article aims to analyze the concept of distributive justice in Islamic economics as a solution to social inequality in Indonesia, by highlighting the synergy of zakat, waqf, sharia financing instruments, and the role of government and society. The method used is a systematic literature review with a qualitative-narrative approach to various related academic works. The results of the study show that the application of the principle of distributive justice in Islamic economics through the optimization of zakat, waqf, and alms, as well as strengthening sharia economic regulations and literacy, can reduce social inequality and improve community welfare. The implementation of an inclusive and sustainable Islamic distribution model can reduce the Gini coefficient and strengthen social solidarity, although it still faces challenges in terms of regulation, literacy, and institutional coordination. The conclusion of the study confirms that Islamic economics offers concrete and holistic solutions to overcome social inequality in Indonesia through the integration of divine values, community participation, and state policies that support distributive justice.

This study aims to examine efforts to revitalize social moral values in the Islamic Education curriculum at the elementary school level (MI/SD). The background of this study is driven by the urgency to integrate social values into the learning process, so that they are not merely part of the curriculum document but can also be actualized in daily educational practices. The approach used is a literature review, examining various references related to the development and implementation of moral values in the context of basic education. The results of the study indicate that the revitalization of social moral values has the potential to revive the spirit of solidarity, concern for others, and social responsibility among students. The implications of this research point to the importance of designing a more contextual and inspiring curriculum, so that students not only understand moral concepts theoretically but also internalize them in their social lives. Thus, a harmonious and supportive school environment can be effectively established.

Village cleaning is an annual tradition carried out by the people of Nagari Sitiung, West Sumatra, as a form of expression of gratitude for the harvest and abundance of sustenance. This tradition has local wisdom values ​​that have been passed down from generation to generation and are still preserved to this day. Village cleaning is generally carried out before the new planting season or after a large harvest, as an effort to maintain a harmonious relationship between humans, nature, and invisible forces that are believed to play a role in the balance of life. A series of activities in this tradition include working together to clean the village environment, joint prayer rituals, and various traditional events and traditional arts that are symbols of hope for blessings in the future. In this procession, the community shares roles and responsibilities, which shows the strong social ties between them. In addition, this tradition is an event for reflection and friendship, where migrants who return to their hometowns take part in the excitement of the event. The symbolic meaning of the village cleaning tradition lies not only in the ritual aspect, but also in the values ​​of togetherness, solidarity, and respect for ancestors. By maintaining this tradition, the people of Nagari Sitiung are trying to maintain their cultural identity amidst the changing times. The village clean tradition is also a reflection of the close relationship between humans and the environment, as well as a form of cultural adaptation that is rich in philosophical meaning. Through this tradition, the ancestral heritage remains alive as an important part of people's daily lives. 

Philanthropy, as a form of spreading goodness in society, finds its ethical foundation and guidance in Islamic teachings, particularly in the Hadith exemplified by Prophet Muhammad. This article explores the aspects of philanthropy from the perspective of the Hadith, examining teachings that highlight the significance of giving voluntarily and with sincerity. Selected Hadiths provide guidance on caring for the less fortunate, the importance of sharing wealth, and the concept of zakat as a means to reduce social disparities. Furthermore, the article analyzes the concept of philanthropy in the context of social and humanitarian development, detailing Hadiths that emphasize individual and community responsibility for collective well-being. A profound understanding of Hadiths related to philanthropy can form the basis for social policies and community empowerment programs in realizing principles of justice and solidarity. Finally, the article stimulates thinking on how philanthropic values in Islam, derived from the Hadith, can be more effectively integrated into the contemporary societal context. By understanding and applying the teachings of the Hadith, it is hoped that Muslim communities can become more active in philanthropic efforts, creating sustained positive impacts for the improvement of collective well-being.

The military judiciary, as regulated by law, has the authority to handle military criminal cases and general criminal cases committed by military personnel or persons deemed equivalent to military personnel according to the law. However, its closed and hierarchical nature creates the potential for criminal practices within the military justice system, such as conflicts of interest that could lead to new legal violations in the form of collusion. Therefore, a study is needed to analyse how vulnerable the military justice system is to collusion and the urgency of transparency and reform of the military justice system in order to formulate concrete and sustainable legal reform measures. This research uses a legal-normative approach with qualitative methods. The results of this study show that the military justice system comprises three important elements or bodies, namely Ankum, the Military Prosecutor, and the Military Judge. However, all three are part of the military (TNI) and are therefore subject to military hierarchy, which has the potential to cause conflicts of interest that can lead to new legal violations such as collusion and weaken the objectivity of the legal process, exacerbated by corps solidarity. Collusion practices have many negative impacts, especially when involving the public as victims. Given that the Military Court Act (HAPMIL) has not undergone changes in its legislation, there is a need for transparency and reform of the military court system that aligns with current legal standards.

This research discusses Process Theology as a theological perspective that understands God and the world as aspects of a process that continues to change and develop. In the midst of a diverse and diverse modern society, Process Theology provides an inclusive framework to facilitate positive interfaith dialogue. Through a literature review, this research explains the main principles of Process Theology and how their application can support the creation of harmony and tolerance between various religious groups. This approach emphasizes the importance of respecting diversity and universal values ​​that exist in various religious traditions. The findings of this research indicate that Process Theology can be an effective foundation for reducing divisions due to religion and strengthening solidarity in society. This study contributes to the development of theological thinking that is relevant to the challenges of plurality and diversity in the modern era.

This study aims to reveal the value of struggle in the novel The Darkest Side of Heaven by Brian Khrisna through a sociological literary approach. This novel reflects the lives of lower-class people in Jakarta who live under social, economic, and cultural pressures. This study uses a qualitative descriptive method with a literature study approach. Data are analyzed based on the content of the text that describes the values of the struggle of the characters in the novel. The results of the study show that there are two main values of struggle, namely the value of being willing to sacrifice and the value of never giving up. The value of being willing to sacrifice is reflected in characters such as Sobirin, Juleha, Kuncahyo, and a father who is willing to put aside self-esteem, comfort, and personal needs for the sake of his family. Meanwhile, the value of never giving up is seen from Juleha and Tomi's persistence in facing poverty, as well as Kuncahyo's spirit who continues to work hard even in inhumane conditions. This novel illustrates that the struggle of marginalized people is not only about survival, but also shows strong social values, such as love, sacrifice, solidarity, and optimism. This study confirms that literature functions as a mirror of social reality and a means to foster empathy and social awareness towards the lives of marginalized communities in big cities.

The ongoing Israeli-Palestinian conflict has provoked widespread global reactions, particularly in the form of economic resistance through consumer boycotts. These boycotts target Israeli-affiliated brands and multinational corporations perceived to be complicit in the occupation and oppression of Palestinians. The core issue lies in the ethical concerns of corporate involvement in human rights violations and the extent to which consumers can influence political dynamics through economic actions. This study aims to explore the global boycott movement as a form of nonviolent resistance, with a specific focus on the Boycott, Divestment, Sanctions (BDS) campaign. Utilizing a library research methodology, this paper draws upon academic literature, news reports, campaign materials, and corporate statements to analyze the motivations, strategies, and impacts of boycott actions worldwide. It investigates how consumer behavior intersects with political activism, and how the digital age amplifies such movements. The research finds that boycotts serve not only as an expression of solidarity with oppressed populations but also as a tool to pressure companies and governments to reevaluate their stances and affiliations. Although the economic impact varies, the symbolic power of collective consumer action contributes significantly to shaping public discourse on global justice. This study highlights the growing importance of ethical consumerism in international relations and recommends further investigation into the legal, economic, and diplomatic consequences of sustained boycott movements.

Panjang Mulud tradition is one form of local wisdom that has developed in society as part of the celebration of the birth of Prophet Muhammad (Maulid Nabi Muhammad SAW). This study aims to describe the meaning, symbolism, and the cultural and religious values embedded in the tradition. Using a descriptive qualitative approach, data were collected through observation, interviews, and literature studies on the implementation of Panjang Mulud in various regions, particularly in Java. The results show that Panjang Mulud is not merely a ceremonial celebration, but also a form of reverence for the Prophet Muhammad and a manifestation of social solidarity and the preservation of local culture. This tradition is rich in spiritual, social, and educational values that help strengthen the religious and cultural identity of the community. Therefore, Panjang Mulud is an important part of cultural heritage that deserves to be preserved amid the currents of modernization and globalization.

This study examines Boras Sipir Ni Tondi, a sacred cultural symbol of the Batak community which literally means “rice that restores the soul,” often used in traditional rituals as a medium of spiritual healing, blessing, and communal solidarity. The research addresses the growing theological tension and cultural disconnection among Batak Christian youth who are caught between ancestral heritage and the normative teachings of Christianity. The objective of this study is to explore the symbolic and theological meaning of Boras Sipir Ni Tondi and to develop a contextual approach for its integration into Christian Religious Education (CRE). Using a qualitative research approach with library research methods and contextual hermeneutic analysis, the study draws on theological literature, cultural anthropology, and scriptural narratives. The findings reveal that Boras Sipir Ni Tondi holds profound symbolic meanings aligned with Christian concepts of restoration, spiritual renewal, and divine grace. When interpreted theologically, this symbol can serve as a pedagogical tool to bridge faith and culture, especially through reflective learning models, contextual liturgies, and integrative teaching strategies. The study proposes that by embracing culturally meaningful symbols within the framework of biblical theology, CRE can foster spiritual identity that is both rooted in tradition and transformative in faith. It concludes that a critical and theologically grounded inculturation of local symbols enhances the relevance of Christian education, enabling learners to embody faith that is contextually aware, spiritually alive, and culturally rooted.  

Funeral care is an essential religious obligation in Islam, yet many communities lack adequate knowledge and experience in performing proper funeral rites. This community service project aimed to provide education and practical training on caring for the deceased following Islamic teachings. Conducted in Sumur Bandung Hamlet, Haurgeulis District, Indramayu Regency, on January 31, 2025, the training involved 40 participants, including 10 men and 30 women. The methods used included lectures to deliver theoretical knowledge, demonstrations to show correct procedures, and hands-on practice to enhance participants’ skills. The results indicated a significant improvement in participants’ understanding and abilities in funeral care. Prior to the training, only 13 participants had prior experience or training, while 27 had never been exposed to funeral care procedures. By the end of the session, all participants had gained practical experience and demonstrated improved knowledge. This initiative not only enhanced religious literacy but also fostered social awareness and solidarity within the community. It is recommended that similar training programs be conducted regularly to ensure community readiness in fulfilling this religious duty.

This photographic work showcases the everyday expriences of the punk youth community in Glugur Dara I Subdistrict, East Medan District, by employing a human interest documentation approach. The photography’s subject and main focus was the punk community, drawn from the author’s daily life in Medan City, where street musicians frequently perform at traffic intersections. The writer became interested in a set of entertainers whose looks and traits were remarkably unique—they belong to the Glugur punk community. These punk youths generally work as street performers and showcase their preferred lifestyle through punk clothing and adornments. The goal of this work is to artistically depict the symbols, attire, and identity of the punk community from a humanistic visual angle. The creative process consists of three main stages: pre-production, production, and post-production. The outcome of this project is a series of twelve photographic pieces under various titles, each capturing the punk community’s everyday life filled with freedom of expression, solidarity, and creative endeavors—highlighting their subcultural identity within an urban context.

Raprock United Bali is an important music community that plays a significant role in preserving and promoting the rap rock genre in Bali. Since its formation in 2015, this community has served as a platform for musicians and rap rock enthusiasts to create, collaborate, and maintain the genre's presence amid shifting musical preferences within society. This study aims to analyze the role of Raprock United Bali within the cultural, social, economic, educational, and legal ecosystems, as well as the community's strategies for addressing various challenges. Using a descriptive qualitative method, data was collected through interviews with community members and literature analysis. The research findings indicate that Raprock United Bali has a strong cultural ecosystem through regular activities such as RAPROCK NIGHT and the production of the compilation album “ROKIN RAPROCK,” supported by local sponsors. In the social ecosystem, this community strengthens solidarity among members and builds connections with audiences through music events that also impact the local economy. Additionally, the community contributes to knowledge transfer and musical skill development, making it an informal educational platform for its members. Awareness of copyright protection and licensing regulations is also a crucial aspect of the community's legal sustainability. In conclusion, Raprock United Bali is not only a driving force in the music scene but also creates a significant impact on Bali's cultural ecosystem and society, making it an inspiring model for other art communities in Indonesia.

Poverty is a multidimensional problem that is not only related to economic aspects, but also social, cultural, and political, which affects the welfare of poor families. The Family Hope Program (PKH) in Makassar City is designed as a conditional social assistance program that aims to improve the welfare of poor families through the provision of financial assistance and increased access to basic services. This study aims to explore the role of social companions in building trust, factors that affect the participation of poor families, and obstacles in the implementation of PKH. The method used was descriptive qualitative with subjects of 10 beneficiary families and 3 social companions, data was collected through semi-structured interviews and participatory observations, then analyzed thematically using an inductive approach. The results of the study show that social companions play a crucial role as communication mediators who build trust through an empathetic and familial approach, which strengthens the sense of belonging to the program. Family participation is influenced by social capital, local cultural norms, education levels, as well as bureaucratic constraints and access to services. Barriers such as social stigma, complicated bureaucracy, and limited companion training hinder the effectiveness of the program. Habermas's theory of communicative action and Durkheim's social solidarity support the finding that open dialogue and harmonious relationships between companions and families are key to successful social empowerment. It was concluded that strengthening the capacity of companions, simplifying bureaucracy, and increasing participatory dialogue spaces are needed to increase the effectiveness and sustainability of PKH in Makassar.