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The Bible teaches much about wisdom. It could even be said to be a book of wisdom. One of the wisdoms it teaches is honesty. The biblical definition of honesty encompasses various aspects of human life, including relationships with oneself, others, and God. Given the breadth of the discussion on honesty, the author limits the discussion to the book of Proverbs, the person and teachings of Jesus, the writings of Paul, and the story of honesty in the life of Joseph. n the Bible, honesty is a highly emphasized moral value. Honesty is not merely about not lying, but also encompasses sincerity of heart, truthfulness in words and deeds, and integrity in all aspects of life. The Bible provides numerous examples and teachings about the importance of honesty, both in human relationships and in our relationship with God. Honesty is not only about avoiding lies, but also about doing what is right and according to God's will.

In the context of rapid educational transformation and increasing demands in English language teaching, teacher professional identity has become central to how teachers interpret experiences and sustain professional engagement. However, limited research has examined how such identities are co-constructed through the collaborative narratives. Addressing this gap, this study explores how Vietnamese Generation-Z English-as-a-Foreign-Language teachers construct and negotiate their professional identities through collaborative narrative interactions. Grounded in a post-structuralist perspective and informed by Positioning Theory, the study conceptualizes teacher identity as discursively produced and contextually negotiated through storytelling. Employing a collaborative trio-narrative inquiry design, data were generated through individual narrative interviews, group narrative conversations, and reflective journals with these three teachers. A theme-based narrative analysis, guided by Clandinin and Connelly’s three-dimensional framework and Positioning Theory, was systematically conducted. Findings revealed that participants’ identities developed through reflexive interpretations of past experiences, interactive negotiations in present teaching practices, and future-oriented projections of their possible selves. These identity (re)constructions were further embedded within a moral order characterized by personal affection, responsibility, and professional commitment. The study itself contributes to teacher identity research by foregrounding collaborative meaning-making and processes of self- and other-positioning. Pedagogical implications are offered for teacher education and continuing professional development, alongside acknowledged limitations and directions for future research.

This study examines the stigma and patterns of social support in adolescents with unplanned pregnancies in Makassar in the context of the Bugis-Makassar culture that upholds the values of siri' (honor and shame). Teen pregnancy is understood as an experience influenced by the confluence of traditional values, religious morality, and modern social demands. This study used an Interpretative Phenomenological Analysis (IPA) approach on 17 adolescent girls aged 15–19 years who experienced unplanned pregnancies in June–November 2023. Data were obtained through in-depth semi-structured interviews, recorded, verbatim transcribed, and analyzed using a six-stage science process with a focus on the experience of stigma and social support. Two main themes emerged: Living Under the Shadow of Siri': Multidimensional Stigma and Navigating Social Support in the Context of Shame. Participants experienced widespread stigma in a variety of contexts, including family (serial violations and family shame), society (moral judgments and gossip), health services (discrimination of health workers), and educational environments (bullying and exclusion). Stigma is also internalized in the form of guilt and negative identity, and is especially severe in adolescents with economic limitations. Efforts to seek support are often hampered by concerns about stigma, so adolescents engage in selective disclosure and rely more on peers. Grandma is often the most accepting source of family support. These findings underscore the need for multilevel interventions that reduce community stigma, strengthen friendly and confidential health services, and develop culturally sensitive peer support networks.

Character-based Islamic education plays a crucial role in shaping environmental awareness and behavior in schools. This study aims to analyze the role of character-based Islamic education in shaping environmental behavior and supporting the realization of Green Schools. The research approach uses a literature review method with content analysis techniques. An analysis of 17 scientific literature, consisting of books and articles from national and international journals published between 2022 and 2025, focused on the integration of Islamic values into Islamic Religious Education (ISE), the process of character internalization, and ecological practices in the school environment. The results indicate that the values of trustworthiness, responsibility, simplicity, and the concept of khalifah fil The environment is the main foundation for fostering students' ecological awareness. The integration of religious beliefs, morals, and Islamic jurisprudence with environmental issues can transform religious values into concrete actions through habituation and exemplary behavior by educators. Changes in student behavior are reflected in habits of maintaining cleanliness, managing waste, and sustainably caring for the school environment. Character-based Islamic education also contributes to building an environmentally friendly school culture and strengthening synergy between schools and the community. This study confirms that character-based Islamic education is relevant as a moral and spiritual approach to addressing the challenges of the environmental crisis. The Green School model based on Islamic values has the potential to become a strategic alternative in developing sustainable education.

This study examines junior high school students’ digital morality (digital akhlak) through an analysis of Islamic Education (PAI) textbooks, focusing on the prevention of ghibah, slander/misinformation, and hate speech. The study is grounded in the growing intensity of adolescents’ online interactions, which heightens ethical risks such as online backbiting, the spread of unverified information (hoax), and degrading expressions that may harm social cohesion. The study aims to describe how the textbook represents values and prohibitions related to these issues, to analyze instructional presentation (narratives, religious evidence, learning activities, and assessments), and to assess the alignment of textbook content with a digital morality framework that contextualizes Islamic moral values for online environments. Using a library research design and content analysis of the PAI textbook as the primary document, the discussion is strengthened by recent Indonesian journal literature on digital literacy, Islamic communication ethics, and moral education for digital natives. The findings indicate that the textbook provides a strong basis for preventing ghibah through clear definitions, scriptural reinforcement, and affective messages about safeguarding others’ dignity; it addresses slander/misinformation primarily through operational tabayyun skills, including source and content verification and contextual checking; meanwhile, the prevention of hate speech is present implicitly through prohibitions against insulting, mocking, and prejudging, yet requires more explicit enrichment via contextual cases and ethical response strategies for students as bystanders. Overall, the textbook has substantial potential to foster students’ digital morality when supported by consistent classroom habituation and contextual pedagogy.  

Contemporary Islamic education faces a crisis of value transformation, where cognitive literacy achievements do not correspond proportionally to the quality of moral conduct (adab) and spiritual internalization. This study aims to examine this failure through a critical review of Prophetic Hadith on the phenomenon of literacy without faith. Employing a qualitative descriptive method based on library research, it analyzes relevant Hadith literature, books, and journals. The findings reveal that modern educational practices tend to reverse the learning sequence by prioritizing textual mastery before instilling the foundations of faith. This indicates that curricular formalism may impede the inner transformation of learners. The novelty of this research lies in its methodological critique of educational orientations that place text above faith. The study concludes that restoring the Prophetic method, guided by the principle of "learning faith before the Qur'an," is essential so that faith serves as the existential foundation for building robust, civilized, and functional religious character in real-life contexts.

This study examines students’ understanding and application of Qawāʿid al-Fiqhiyyah in their daily muamalah practices and its implications for their ethical behavior. Using a descriptive qualitative approach, the research involved twenty students who provided data through questionnaires, in-depth interviews, and observations. The findings indicate that most students possess a solid understanding of the function of legal maxims as general principles guiding Islamic legal reasoning and as analytical tools for addressing contemporary issues. They are able to apply Qawāʿid al-Fiqhiyyah in various modern activities, such as digital transactions, social interactions, and financial management, which helps them act with greater caution, fairness, and responsibility. Nevertheless, several challenges remain, including difficulties in understanding Arabic terminology, limited contextual examples, and environments that do not always support consistent application. This study concludes that strengthening practical understanding and contextual learning is essential for Qawāʿid al-Fiqhiyyah to function effectively as a moral and Sharia-based guide for students navigating the complexities of modern life.

This study aims to identify and describe the values of Islamic education embedded in the art of Rampak Barongan Dance performed by the Krido Turonggo Mudo Art Studio in Koya Barat Subdistrict, Jayapura City, as well as to analyze this artistic practice as a medium for character education and cultural da’wah within the community. This research employs a qualitative method with a descriptive approach, focusing on an in-depth understanding of the meanings and practices of Islamic values in artistic activities. Research data were collected through direct observation, in-depth interviews with the studio managers and members, and documentation related to the dance training and performance processes. The collected data were analyzed interactively through the stages of data reduction, data display, and conclusion drawing to obtain systematic and comprehensive results. The findings indicate that the Rampak Barongan Dance contains Islamic educational values, including faith (aqidah), sharia, morality (akhlak), and social values. These values are reflected in prayers before performances, the use of modest attire in accordance with Islamic sharia, sincerity in performance, social ethics, solidarity, and teamwork. The practice of training and performing the dance serves as a means of cultivating discipline, responsibility, respect for time, and functions as an effective medium of cultural da’wah by integrating artistic aesthetics with Islamic moral messages.

The moral crisis and the decline in students' social awareness encourage education to focus not only on academics but also on character development. The internalization of social education values is important for fostering empathy, responsibility, and social sensitivity. At SMPN 1 Kunjang, undisciplined behavior and low levels of social concern indicate the need for a more effective internalization strategy. This study aims to explore the process of internalizing social education values and the supporting and inhibiting factors among seventh-grade students at SMPN 1 Kunjang. The research method used is a descriptive qualitative approach, with the research location at SMPN 1 Kunjang. Data were collected through observation, interviews, and documentation. The results show that the internalization of social education values at SMPN 1 Kunjang is carried out through habituation, role modeling, school rules, and routine activities that cultivate students' empathy and responsibility. Supporting factors include teacher role modeling, routine school programs, and a culture of discipline. Meanwhile, inhibiting factors include weak family roles, negative peer influence, and lack of discipline.

This study is a case study that analyzes the handling of sexual violence in Cianjur Regency, examining the relationship between social morality, the role of law enforcement officials, and the effectiveness of criminal law policy after the enactment of Law Number 12 of 2022 concerning Sexual Violence Crimes (TPKS Law). This study uses a descriptive qualitative approach with an empirical juridical method through a sociological approach to law. Data was obtained through interviews with law enforcement officials, field observations, and a literature review of relevant legislation and scientific literature. The results of the study show that the handling of sexual violence cases in Cianjur Regency still faces obstacles in the form of weak social morality, strong stigma against victims, and a patriarchal culture that affects reporting and law enforcement processes. In addition, the role of law enforcement officials has not been optimal due to limited capacity, coordination between institutions, and a lack of sensitivity to the victims' perspective. This study recommends strengthening the capacity of law enforcement officials through training on gender perspectives and the implementation of the TPKS Law, continuous education on social morality at the community level, and strengthening inter-agency coordination to improve victim protection and the effectiveness of criminal law policy in Cianjur Regency.

The challenges of modernity, including the secularization of knowledge, the fragmentation of values, and the increasingly pragmatic and utilitarian orientation of education, require a fundamental renewal of Islamic educational philosophy. In practice, Islamic education is often confined to normative and textualistic approaches that emphasize the transmission of doctrinal knowledge, which limits its responsiveness to social dynamics, scientific developments, and contemporary needs. This condition weakens the critical capacity of Islamic education in shaping individuals who are faithful, rational, and morally integrated. Accordingly, this study aims to examine Islamic educational philosophy from the perspective of critical thought reconstruction as an effort to address the challenges of modernity without shifting the fundamental principles of faith that serve as its normative foundation. This study employs a theoretical research approach through library research, using qualitative analysis of academic books, peer-reviewed journal articles, and relevant scholarly works on Islamic educational philosophy and critical thought. The analysis focuses on the ontological, epistemological, and axiological dimensions of Islamic education within the framework of critical reconstruction. The findings indicate that the reconstruction of Islamic educational philosophy is both an epistemological and practical necessity in responding to modern challenges. This reconstruction is not directed toward the domain of ʿaqīdah, which is qaṭʿī and normative in nature, but rather toward renewing modes of thinking, operational value systems, and educational practices. Consequently, Islamic education should function not merely at a normative level but as an effective instrument for individual and social transformation.

This study aims to analyze the implementation of market ethics from the perspective of Islamic economics on the behavior of business actors at Mandiri Jaya Jatimulyo Market, South Lampung Regency. Islamic market ethics are viewed as a moral instrument that guides economic activities to operate fairly, honestly, and oriented toward public welfare. This research employs a qualitative approach with a descriptive-analytical design. Data were collected through in-depth interviews, observations, and documentation involving business actors actively engaged in daily market transactions. The findings reveal that Islamic market ethical values, such as honesty, transparency, and moral responsibility, have been applied in trading practices; however, their implementation remains partial and largely dependent on individual moral awareness. Religiosity, economic pressure, the social environment of the market, and the level of Islamic economic literacy are identified as key factors influencing ethical behavior. This study concludes that strengthening Islamic market ethics in traditional markets requires a comprehensive approach involving continuous education, the development of an ethical market culture, and institutional support to ensure sustainable internalization of Islamic values.

This study aims to analyze the influence of work motivation on employee productivity at Kerupuk Uenak Bu Rina, a home-based industry in Boyolali. This research uses a descriptive qualitative approach with data collection techniques through in-depth interviews and direct observation at the business location. The results indicate that work motivation derived from internal factors such as satisfaction with received wages and a familial work environment, as well as external factors in the form of appreciation from the owner, significantly influence employee morale and work output. Employee productivity levels are reflected in the consistency in meeting production targets for two types of crackers and the ability to adapt to demand fluctuations. These findings suggest that improving productivity in micro-enterprises like this one depends not only on technical operational aspects but is also greatly influenced by how work motivation is managed. This research provides practical contributions regarding the importance of paying attention to human resource aspects in managing operational risks and improving the performance of small-scale businesses.

This study examines the binding force of the WHO Patient Safety Rights Charter (2024) as a soft law instrument within the Indonesian legal system and evaluates the potential application of its principles in the formulation of national health policies. The research employs a normative juridical method with descriptive, analytical, and comparative approaches toward international norms, including the International Covenant on Economic, Social and Cultural Rights (ICESCR) and the Global Patient Safety Action Plan (2021–2030), as well as relevant national regulations. The findings indicate that although the WHO Charter is not legally binding, it possesses substantial normative and moral authority derived from the ethical legitimacy of the World Health Organization and its alignment with the principles of the right to health. In Indonesia, several principles of the Charter have been partially reflected in Law No. 17 of 2023 on Health; however, normative gaps remain, particularly regarding patients’ participatory rights and medical justice. Soft law acquires its normative strength through moral legitimacy, broad acceptance, and integration into domestic policy frameworks. The study concludes that strengthening legal protection for patient safety in Indonesia requires the explicit incorporation of the WHO Charter’s principles into implementing regulations, thereby fostering a health law system that is equitable, accountable, and grounded in human rights.

This study compares curriculum strategies in Indonesia, Finland, Singapore, Japan, and the United States to identify common goals and distinctive approaches in facing global educational challenges. Using a qualitative descriptive method through library research, data were collected from academic journals, policy documents, and official reports. The findings show that all five countries view the curriculum as a strategic tool for developing human resources with 21st-century skills, such as critical thinking, creativity, collaboration, and communication, while also emphasizing character education. Indonesia's curriculum has evolved into the flexible and student-centered Merdeka Curriculum, though challenges remain in teacher readiness and regional disparities. Finland applies a trust-based and holistic approach centered on equality and teacher autonomy. Singapore implements a systematic and adaptive curriculum guided by the vision of "Thinking Schools, Learning Nation." Japan emphasizes stability, discipline, and moral education, while the United States adopts a decentralized and innovative system focused on inclusivity and competency-based learning.

This study examines the philosophy of Islamic education in the thought of Imam Al-Ghazali, focusing on educational objectives, philosophical foundations, curriculum, educational methods, and their relevance to contemporary education. Al-Ghazali views education as an integral process that is not merely oriented toward intellectual development, but also toward moral formation and the purification of the soul in order to attain true happiness (Sa‘adah) in both worldly life and the hereafter. This research employs a descriptive qualitative approach through library research by analyzing Al-Ghazali’s major works, such as Ihya’ ‘Ulum al-Din, Ayyuha al-Walad, and Mizan al-‘Amal, as well as relevant supporting literature. The findings indicate that Al-Ghazali rejects the dichotomy between religious and worldly sciences, as reflected in his concept of fard ‘ain and fard kifayah, which are complementary and interconnected. His educational curriculum is integrative and oriented toward public benefit, while his educational methods emphasize habituation, exemplary conduct of educators, and the process of Tazkiyat Al-Nafs (self-purification). Al-Ghazali’s educational philosophy remains relevant in addressing contemporary moral crises by offering a philosophical foundation for forming the insan kamil a complete human being who is intellectually knowledgeable, morally upright, and spiritually grounded.

This research is based on the problem of declining morals of third-grade students at SD IT Baitul Muslim, which has implications for daily behavior, particularly in Pancasila Education learning. Students tend to exhibit attitudes that are inconsistent with positive character values, such as a lack of tolerance and a low sense of love for the homeland. The purpose of this study is to identify the significant influence of educators' roles in shaping the character of third-grade elementary school students in Pancasila Education subjects. The method used is an ex post facto method with a quantitative approach and a purposive sampling design. The study population consisted of 10 educators and 95 students, with a sample of 10 educators and 40 students from two selected classes. Data collection techniques were carried out through questionnaires and documentation that had been tested for validity using Aiken's V and reliability with Cronbach Alpha. Hypothesis testing using simple linear regression analysis showed a significance value of 0.044 which is smaller than 0.05 and a calculated F value of 5.692 which is greater than the F table of 2.27. Thus, the null hypothesis is rejected and the alternative hypothesis is accepted. The research findings confirm the significant influence of educators, particularly as demonstrators, classroom managers, facilitators, and evaluators, in shaping students' character in Pancasila Education. The implication of these findings is that educators need to optimize role models to improve students' character development.

According to Al-Ghazali, Islamic education is education that strives to form a perfect human being, both in this world and in the hereafter. According to Al Ghazali, humans can achieve perfection if they are willing to strive to seek knowledge and then practice fadhilah through the knowledge they have learned. According to Al Ghazali, the main goal of Islamic education is to obey Allah the Creator, and the most perfect human being in his view is a human being who always draws closer to Allah. This goal seems to have religious and moral nuances, without ignoring worldly problems. The method used to classify al-Ghazali into two parts: First, the special method of Religious education, this special method of religious education has an orientation towards knowledge of faith because religious education in reality is more difficult than other education, because religious education involves intuitive problems and focuses more on the formation of students' personalities. Second, the special method of moral education, Al-Ghazali said: "Just as a doctor, if he gives his patients only one kind of medicine, will surely kill most of the sick people, so too a teacher, if he shows his students the way with only one kind of practice, will surely destroy their hearts.

At the age range of 11–12 years, children enter the final phase of primary school which is marked by rapid development in various aspects, including cognitive, psychomotor, social, and moral, all of which are interrelated in the educational process. The development of elementary school-age children is the main foundation for the formation of personality, intelligence, and social-moral skills in the future. This study aims to analyze and describe the developmental analysis of aspects (cognitive, psychomotor, social, and moral) in children aged 11–12 years. This study uses a qualitative and descriptive approach, where data is collected through observation, interviews and documentation to understand behavior in depth. The results of the case study on the subject of Syifa Khairunnisa show that the development of these four aspects is well internalized in daily life. Syifa's cognitive development can be seen from her ability to understand material through repetition, awareness to adjust the way of learning when difficult, and the ability to explain lessons to friends in simple language. Psychomotor development is seen in good coordination of movements (e.g. in sports), fine motor skills, and self-control. In the aspect of Social Development, Syifa shows the ability to interact positively, work together, and choose peaceful ways to resolve differences of opinion. Lastly, Syifa's moral development is reflected in the attitude of caring, honesty, responsibility, obedience to school regulations, and the practice of religious values. Overall, this case study confirms that the development of children at the end of primary school is a holistic process that requires integrated support from the school environment and family.

This study analyzes Muhammad Asad's Islamic political thought, which seeks to unite Islamic spiritual values with modern political thought. Asad rejects the limited view that considers Islam merely a ritualistic religion, and asserts that Islam is a value system that governs various aspects of life, including politics and government. Using a qualitative approach and library research methods, this study explores Asad's ideas on the Islamic state, democracy and shura, social justice, and the interaction between religion and the state. The findings of this study show that Asad views the Islamic state as an ethical entity that upholds justice, the rule of law, and moral responsibility. The concept of shura is understood as a type of moral democracy based on the values of justice and public participation. Asad also emphasizes that social justice is an important aspect of Islamic government that supports the welfare of society. Asad's thinking rejects both extreme secularism and absolute theocracy, and offers a model of Islamic politics that is rational, participatory, and based on morality. The relevance of this thinking lies in its ability to provide solutions to the crisis of ethics and justice in modern politics through a combination of spirituality and rationality in government.