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This study aims to: 1) describe the classical interpretation of QS. An-Nisa' [4]:9, particularly the concept of protecting descendants (khaufu 'ala al-dzurriyah); 2) explain the moral message of QS. An-Nisa' [4]:9 regarding parental responsibility through Abdullah Saeed's contextual hermeneutical framework; 3) demonstrate how a reinterpretation of QS. An-Nisa' [4]:9 can provide a new, more positive, and more balanced perspective on the childfree phenomenon in contemporary society. This research adopts a qualitative method grounded in library research. The data sources include classical and contemporary tafsir works, the writings of Abdullah Saeed, thematic literature on family studies, and academic references discussing the modern emergence of the childfree phenomenon. The analysis applies a contextual hermeneutical approach that emphasizes reading the Qur'anic verse through its historical setting, universal moral values, and relevance to contemporary social realities. This approach enables an integrated understanding between the fundamental message of the verse and present-day ethical challenges. The findings reveal that classical interpretations of QS. An-Nisa' [4]:9 focuses on the protection of orphans and the obligation to prevent descendants from falling into states of weakness. The moral message of the verse, viewed through Abdullah Saeed's framework, directs attention to the heavy moral responsibility of raising children, which requires comprehensive readiness. The reinterpretation of the verse highlights that the childfree choice does not inherently conflict with Islamic values, as this decision may arise from moral responsibility to avoid producing descendants who may be at risk of weakness, as warned in the verse. This perspective encourages society to view childfree choices more positively and aligns them with the Qur'anic objective of safeguarding the well-being and strength of future generations.

This community service program aimed to strengthen national insight and soft skills among ADik scholarship students through a participatory and reflective mentoring approach. Many students come from underdeveloped, frontier, and outermost regions with diverse socio-cultural backgrounds, requiring contextual guidance to internalize national values and develop essential interpersonal competencies. The program combined interactive socialization, group discussions, and value reflection activities to encourage active participation and personal engagement. The method emphasized dialogic learning rather than one-way lectures, allowing students to relate national values to their lived experiences. The findings revealed noticeable behavioral changes, including increased confidence in expressing opinions, stronger participation in discussions, improved communication skills, and heightened awareness of ethical conduct and financial responsibility as scholarship recipients. The emergence of several students as informal local leaders during discussions indicated early signs of social transformation at the individual level. This program demonstrates that reflective and participatory mentoring can effectively foster character building, leadership, and contextual national awareness among university students. The implications suggest that similar approaches can be adopted in student development programs to promote sustainable character formation, especially for students from diverse and remote regions.

Particularly in emerging nations, corporate environmental criminality poses a serious threat to environmental justice, sustainable development, and legal responsibility. With a focus on corporate crime theory and green criminology, this study critically analyzes corporate environmental crime using an integrative framework that blends modern criminological viewpoints with Islamic criminal law (fiqh al-jināyah). This study examines how Islamic legal concepts, particularly the doctrine of maqāṣid al-sharī‘ah, can enhance current models of corporate criminal responsibility and environmental governance using a normative-analytical and conceptual approach. The results show that structural incentives, lax enforcement, and profit-driven rationalization tactics make traditional regulatory and penal measures ineffective at discouraging corporate environmental malfeasance. Islamic criminal law provides a revolutionary framework that places environmental conservation as both a legal requirement and a moral necessity because of its strong ethical orientation and comprehensive view of justice. With a focus on ecological balance (ḥifẓ al-bi’ah), property (ḥifẓ al-māl), and life preservation (ḥifẓ al-nafs), this study offers a value-based corporate accountability approach that goes beyond deterrence-oriented punishment and prioritizes prevention, restoration, and social responsibility. By broadening the doctrinal scope of Islamic criminal law to acknowledge corporate criminal culpability, this integrative approach makes a theoretical contribution. Practically, it informs regulatory enforcement and environmental policy change. The study presents an interdisciplinary paradigm that unites criminological analysis and religious legal reasoning, providing a strong basis for creating environmental governance systems that are just, moral, and sustainable, especially in developing nations and jurisdictions with a majority of Muslims.

Based on Law No. 11 of 2006 and Qanun Aceh No. 4 of 2010, the Government of Aceh has special authority in implementing prioritized health services for poor communities as part of its special autonomy. In practice, the Aceh Health Insurance (JKA) program provides health coverage for all Acehnese residents, including underprivileged groups, by covering insurance contributions and several referral and companion costs not fully guaranteed by the national health insurance system. This study aims to analyze the implementation system of JKA, examine the responsibility of the Aceh Government in providing health insurance for its citizens, and evaluate the government’s obligation to pay contributions for poor participants. This research uses an empirical juridical method with a sociological approach and utilizes both primary and secondary data. The results show that several provisions in the Qanun as the legal basis for JKA implementation are not fully aligned with field conditions and the Social Security Administrator Law. In practice, the Aceh Government bears insurance contributions and various referral costs for residents, including poor communities. Although the obligation to pay contributions for the poor has been implemented, funding for referral transportation, companions, and their consumption has not been fully covered, especially for inter-regional advanced healthcare services. Therefore, the Aceh Government needs to revise Article 43 of Qanun Aceh No. 4 of 2010 and evaluate the JKA program to ensure more targeted healthcare financing.        

This community service program aims to strengthen legal awareness among Kodingareng fishers through community-based legal education tailored to their social characteristics and work structures. The program was implemented through initial mapping, participant segmentation based on local fishing typologies—papekang, papattek, and pagae—and dialogical legal education linked directly to everyday fishing practices. The educational content focused on clarifying categories of prohibited acts, legal consequences, and individual responsibility within both independent fishing and vessel-based collective work. The results indicate an improvement in participants’ ability to articulate legal boundaries, assess legal risks based on specific actions, and understand the relationship between legal compliance, resource sustainability, and household livelihood stability. Although economic pressure, long working hours, and patron–client relations remain significant constraints on rapid behavioral change, the enhancement of legal awareness represents a meaningful outcome within the framework of community service. The findings suggest that community-based legal education can function as an effective preventive strategy against fishing-related crimes and provide a foundation for sustained legal empowerment initiatives in small island communities.

This community service program aims to strengthen legal awareness among Kodingareng fishers through community-based legal education tailored to their social characteristics and work structures. The program was implemented through initial mapping, participant segmentation based on local fishing typologies—papekang, papattek, and pagae—and dialogical legal education linked directly to everyday fishing practices. The educational content focused on clarifying categories of prohibited acts, legal consequences, and individual responsibility within both independent fishing and vessel-based collective work. The results indicate an improvement in participants’ ability to articulate legal boundaries, assess legal risks based on specific actions, and understand the relationship between legal compliance, resource sustainability, and household livelihood stability. Although economic pressure, long working hours, and patron–client relations remain significant constraints on rapid behavioral change, the enhancement of legal awareness represents a meaningful outcome within the framework of community service. The findings suggest that community-based legal education can function as an effective preventive strategy against fishing-related crimes and provide a foundation for sustained legal empowerment initiatives in small island communities.

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.

Corporate Social Responsibility (CSR) in Indonesia has undergone a paradigmatic shift from voluntary philanthropic activities to a legally binding obligation grounded in various statutory regulations, particularly Law Number 40 of 2007 on Limited Liability Companies and Law Number 25 of 2007 on Investment. This study aims to analyze the legal framework governing CSR in Indonesia from a public policy perspective, to evaluate the implementation of CSR by corporations, and to identify normative and empirical constraints that hinder the optimization of CSR as an instrument of sustainable development. The research employs a normative juridical method with statutory, conceptual, case-based, and policy analysis approaches. The findings indicate that CSR regulation remains partial in nature, primarily due to the limitation of mandatory obligations to specific sectors, the absence of clear and enforceable sanctions, and the lack of national standards for reporting and oversight.

Corruption is a serious problem that leads to declining public trust, weakened governance, and hindered national development. Beyond economic losses, corruption also erodes moral values, ethics, and social justice within society. Therefore, corruption prevention efforts must be carried out systematically and sustainably, one of which is through the internalization of anti-corruption values at an early stage, particularly among students as future generations. This community service activity aimed to instill values of integrity, honesty, responsibility, and public ethics among students through the Anti-Corruption Generation Interactive Seminar, conducted in commemoration of International Anti-Corruption Day 2025. The activity involved approximately 150 junior and senior high school students in Makassar. The method employed was an interactive seminar implemented through material presentations and discussions between speakers and participants. The seminar materials emphasized an understanding of the dangers of corruption, its impacts on national and social life, and the strategic role of students in fostering an anti-corruption culture within schools and the wider community. The evaluation of the activity was conducted through observation of participant engagement and responses during the seminar. The results indicated an increase in students’ understanding and awareness of anti-corruption values, as well as the importance of integrity-oriented behavior in everyday life. This activity demonstrates that interactive seminars can serve as an effective approach to supporting students’ character development and strengthening preventive efforts against corruption.

The auditor's responsibilities include not only assessing the accuracy of financial statements and detecting fraud, but also evaluating the company's ability to continue its business on an ongoing basis. This responsibility arises from the expectations of shareholders and other stakeholders that auditors provide timely and relevant information about the company's future prospects to support rational and evidence-based investment decision-making. In this context, audit opinions related to business continuity are an important instrument in reducing information asymmetry between management and investors. This study aims to analyze the impact of liquidity, solvency, and audit quality on the issuance of business continuity declarations. The research sample consisted of coal mining companies listed on the Indonesia Stock Exchange between 2014 and 2017, a period marked by fluctuations in commodity prices and global economic uncertainty. Logistic regression is used as an analysis method because dependent variables are dichotomous. The results showed that audit quality had a significant negative impact on the issuance of business continuity declarations, while liquidity and solvency did not have a significant impact on the issuance of the declarations, indicating that the factors of governance and auditor independence were more decisive than short-term financial conditions.

Faith is often understood as a personal and spiritual relationship with God; however, in Catholic theology, faith also possesses an inherent social and political dimension. This study examines the relationship between Christian faith and citizenship through a theological reflection on the political participation of Catholics in Indonesia. The research aims to demonstrate that faith and political engagement are not separate spheres but mutually enriching dimensions of the Christian vocation to promote justice, solidarity, and the common good. Employing a qualitative method with a literature review approach, this study analyzes biblical foundations, the teachings of the Second Vatican Council, and the Church’s social doctrine, alongside contemporary discussions on political participation. The findings indicate that political participation can be understood as a concrete expression of faith and moral responsibility, particularly through civic engagement, political education, advocacy, and social involvement. Nevertheless, many Catholics remain passive due to negative perceptions of politics, corruption, and a lack of political formation. The study also highlights the importance of maintaining the Church’s moral autonomy while encouraging lay participation in practical politics. In the Indonesian context, the principle “100% Catholic, 100% Indonesian” reflects an integrated identity in which religious commitment strengthens civic responsibility. Ultimately, this research affirms that authentic faith necessarily leads to active citizenship, where Catholics contribute prophetically and ethically to the transformation of society and the realization of the common good.

This study aims to determine how the implementation of the cooperative learning model can contribute to students' cognitive development in Islamic Religious Education (PAI) at SMA Negeri 1 Kasihan. The background of this study is based on the low level of active student involvement in the PAI learning process, which is still dominated by conventional lecture methods. The study used a qualitative approach with data collection techniques through observation, interviews, and documentation of PAI teachers and grade 11 students. The results showed that the implementation of cooperative learning encouraged students to be more active in discussions, think critically, and understand religious concepts in depth. This model also improved social skills, responsibility, and collaboration among students. Thus, cooperative learning not only strengthens the cognitive domain but also develops students' affective and psychomotor aspects in a balanced manner. These findings demonstrate that cooperative learning is effectively used in PAI learning as an effort to create an interactive, collaborative, and meaningful learning process.

The industrial revolution 4.0 has brought rapid advances in technology, one of which is artificial intelligence (AI). AI has the ability to imitate the human thought and action process in solving various problems. However, the implementation of AI raises legal problems related to responsibility for the negative impacts caused, such as cybercrime, information manipulation, privacy violations, and misuse of technology. Indonesia, as a country based on law, is faced with the challenge of regulating AI to be in line with technological developments. Currently, legal regulations in Indonesia do not specifically regulate the legal responsibility of AI. Positive laws, such as the Civil Code and the ITE Law, can be used interpretively, but are not enough to address the complexity of AI. Legal responsibility related to AI is debatable, whether it is imposed on the developer, owner, or user of AI. In addition, AI does not have a “mens rea” in criminal law, so that unlawful acts are more relevant to be imposed on the responsible human. To overcome this problem, legal reform or the creation of special regulations that comprehensively regulate AI are needed. These regulations must include privacy protection, data security, and criminal and civil liability due to the use of AI. With a clear legal framework, the risk of AI misuse can be minimized and its use can be optimized for the welfare of society.

Generation Z faces various challenges in determining their life direction amidst increasingly complex technological developments and social dynamics. As part of this generation, 12th-grade Vocational High School (SMK) students are in a crucial transition phase towards the world of work and further education, thus requiring the strengthening of a clear life purpose based on Islamic values. This community service activity aims to strengthen the role of Islamic Religious Education (PAI) in shaping the life purpose of vocational high school students as an effort to create competitive Muslim youth. The community service activity was carried out at SMK Abdi Negara Tangerang, targeting 12th-grade students using an educational, participatory, and reflective approach. The implementation methods included interactive lectures, discussions, self-reflection, and mentoring linked to the values ​​of Islamic Religious Education. Data collection techniques were carried out through observation, short interviews, and documentation, while data analysis used a qualitative descriptive approach. The results of the activity showed an increase in students' understanding of the importance of having a directed life purpose that is aligned with the values ​​of faith, morals, and social responsibility. In addition, students showed increased motivation, awareness of their potential, and readiness to face the future. This activity also strengthens the role of Islamic Religious Education as a means of character development and life orientation for students. Thus, this community service activity makes a positive contribution to shaping a young generation of Muslims with character, competitiveness, and a clear purpose in life.

This research examines the urgency of implementing the principle of joint liability in outsourcing labor relations in Indonesia following the enactment of Law Number 6 of 2023 concerning Job Creation. The primary issue addressed is the imbalance in the protection of workers' normative rights when service providers default, while user companies tend to distance themselves from legal responsibility due to the absence of a direct contractual employment relationship. The research methodology employed is juridical normative, utilizing a statutory approach and a conceptual approach. The results indicate that the flexibility of the outsourcing system in recent regulations often overlooks aspects of job security and worker welfare. The application of the joint liability principle is viewed as a fair legal solution to ensure that fundamental worker rights, such as minimum wages, social security, and compensation, remain fulfilled despite financial constraints on the service provider's side. The integration of responsibility between provider and user companies not only provides a guarantee for the workforce but also encourages the creation of a more ethical and responsible business climate. The research conclusion emphasizes that to achieve a balance between business efficiency and labor protection, national regulations need to clarify the position of collective responsibility in outsourcing practices in Indonesia.

This study aims to analyze the implementation of Market Day activities in developing the social skills of children aged 5–6 years at TK IT Bunayya 7. The research focuses on planning, implementation, evaluation, and challenges faced by teachers during the process. A qualitative approach was employed, using observation, interviews, and documentation as data collection techniques. The subjects were 15 children from group B and their classroom teacher. The findings reveal that Market Day effectively fosters children’s social skills, including cooperation, communication, empathy, responsibility, and honesty. Through simple buying and selling activities, children learn to interact while practicing togetherness and Islamic values. Challenges identified include children’s inconsistent cooperation and teachers’ limited ability to manage the activities optimally. In conclusion, Market Day serves as a project-based learning method that provides meaningful, enjoyable, and contextual experiences to support the social development of early childhood.

Hadith of the Prophet Muhammad SAW constitutes a fundamental source of Islamic teachings that plays a crucial role in shaping value systems, particularly in the field of education. One of the most essential hadiths in Islamic educational discourse is Ṭalabul ‘Ilmi Farīḍah ‘Alā Kulli Muslim, which emphasizes the obligation of seeking knowledge for every Muslim. This article aims to comprehensively examine the ethics of seeking knowledge from the perspective of this hadith and its relevance to academic life among university students. This study employs a library research method by analyzing hadith compilations, classical and contemporary hadith commentaries, and scholarly literature in Islamic education. The findings indicate that the hadith Ṭalabul ‘Ilmi Farīḍah ‘Alā Kulli Muslim not only establishes the obligation of acquiring knowledge but also embodies fundamental principles of academic ethics, including sincerity, perseverance, honesty, respect for educators, and responsibility in applying knowledge. These ethical values remain highly relevant in fostering an academic culture of integrity within higher education institutions.

The training on computer network cabling serves not only to enhance students’ technical abilities but also to cultivate social values, collaborative behavior, and digital awareness within the school environment. The outreach activity conducted by students of Universitas Victory Sorong at SMA 2 Kabupaten Sorong aimed to strengthen students’ digital competence through the introduction of network devices and hands-on practice in creating LAN cables. The results indicate that this training effectively increased students’ understanding of computer network components, improved their practical skills in LAN cable assembly, and fostered cooperation and responsibility during group activities. From the perspective of Sociology of Education, the program contributed to the development of social capital by encouraging peer interaction, collaborative learning, and a deeper awareness of the role of technology in social life. This activity also addressed existing problems such as limited knowledge of network systems, lack of practical experience, and insufficient technology education in schools. Overall, the training led to improved technical comprehension, active participation, and enhanced social character formation. Therefore, computer network cabling training plays a significant role in promoting both digital literacy and social development among students in accordance with the principles of educational sociology.

The concept of human nature occupies a fundamental position in the philosophy of Islamic education, as it serves as the foundation for formulating educational goals, curriculum design, teaching methods, and the overall direction of education. Islamic education is not merely oriented toward the transfer of knowledge but is directed toward shaping the whole human being in a balanced manner, encompassing physical, intellectual, and spiritual dimensions. This study aims to examine the concept of human nature from the Islamic perspective and the views of Islamic philosophical figures, as well as to analyze its philosophical and practical implications for the implementation of Islamic education. This research employs a library research method by reviewing primary and secondary sources, including the Qur’an, classical Islamic texts, and relevant scholarly literature on human nature and Islamic education. The findings indicate that Islam views human beings as multidimensional creatures endowed with fitrah, intellect, spirituality, and social responsibility as servants and vicegerents of God on earth. The Qur’anic concepts of humanity, reflected in the terms al-insān, al-basyar, and al-nās, emphasize the complexity and uniqueness of humans as biological, rational, spiritual, and social beings. The perspectives of scholars such as Al-Ghazali, Ibn Arabi, and Hasan Al-Banna further reinforce the view that Islamic education must integrate intellectual, moral, and spiritual development in a balanced manner. The implications of this study highlight the necessity of designing Islamic education in a holistic and humanistic framework to produce insan kamil—individuals who are faithful, knowledgeable, possess noble character, and demonstrate social responsibility in communal life.

This research highlights the important role of the Naqsabandiyah Shafaiyah Tarekat in shaping the character of the worshippers at the Ahlus Shafa Wal Wafa Islamic Boarding School. This order centers on the purification of the soul (tazkiyatun nafs), spiritual discipline, and the strengthening of relationships with Allah and fellow humans. The process of character development is carried out continuously through various routine activities, such as dhikr, wirid reading, recitation, and direct guidance from a mursyid. These activities aim to create a deep religious atmosphere to encourage changes in attitudes and behaviors of worshippers. The results showed that after following the tarekat, the pilgrims experienced a significant increase in spiritual, emotional, and social aspects. They become calmer, more patient, and wiser in dealing with life's problems. In addition, the awareness to live simply and stay away from despicable traits such as arrogance and envy is growing along with the routine of dhikr and self-introspection. In the social context, this tarekat also succeeded in fostering an attitude of care, the spirit of mutual cooperation, and responsibility for the surrounding environment. Thus, the Naqsyabandiyah Shafaiyah Tarekat not only functions as a means to get closer to Allah, but also becomes an effective instrument in shaping the character of the congregation who has noble character and is ready to make a positive contribution to the wider community.