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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 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.

Schools are formal educational institutions that play a crucial role in transferring knowledge and shaping students' cognitive, psychomotor, and character development systematically and responsibly. While the "school of life" is often defined as a non-formal learning space, formal schools retain a strategic position because they provide a clear ontological, epistemological, and axiological framework, including in the formation of students' character and self-concept. However, the reality on the ground shows that labeling practices are still prevalent in the school environment, both by teachers and fellow students, which negatively impact students' psychological, emotional, social, and self-concept. Negative labels such as stupid, lazy, naughty, or physical and social labels have been shown to cause "invisible wounds" that affect students' self-esteem and functioning in the long term. This study uses qualitative methods through a literature review to examine the phenomenon of labeling and its impact on the formation of students' self-concept within the framework of Christian Character Education. The results of the study indicate that Christian Character Education, which is based on the values ​​of love, acceptance, and respect for human dignity as God's creation, has a strategic role in restoring the self-concept of students affected by labeling. Christian character education not only instills moral and ethical values, but also builds students' inner and spiritual resilience so that they are able to interpret themselves positively, regardless of the negative labels they receive.

This study aims to evaluate the effectiveness of the Tahsin Qur'an program at Ma'had Al-Jamiah IAIN Kendari using the Goal Free Evaluation model. This evaluation emphasizes tangible results without being tied to the initial objectives of the program. This study uses a descriptive qualitative approach through observation, interviews, and documentation. The results indicate that the program has had a significant positive impact: participants showed improved reading ability in hijaiyah letters, mastery of basic tajweed, and increased self-confidence and spiritual closeness to the Quran. The high level of participant attendance and consistent enthusiasm for learning indicate active involvement in the learning process. The program has also proven to be able to create a conducive and sustainable learning community, even though it is run voluntarily without financial incentives. Several recommendations for development include the provision of advanced classes, improvement of learning materials, and increasing reach and wider support. This evaluation confirms that the andragogy-based tahsin learning approach is highly relevant for Quranic education for adults and deserves further development.

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.

Cultural traditions play a vital role in sustainable tourism by shaping social values, collective identity, and long-term cultural continuity. Caos Dahar, a Javanese practice involving communal food preparation and sharing, serves as an expression of gratitude, spirituality, and social cohesion. Despite its cultural significance, it has been rarely examined from a management perspective, particularly in relation to its integration into sustainable tourism systems. This study analyzes Caos Dahar as a form of cultural tradition management and explores its contribution to sustainable tourism. The research highlights the lack of management-oriented studies combining cultural traditions with sustainability frameworks. A qualitative descriptive approach was adopted, using secondary qualitative data from documented practices and relevant academic literature. Data were analyzed using thematic categorization and interpreted through a multi-theoretical framework, including motivation theory (ERG), social network theory, and cultural philosophy. The findings reveal that Caos Dahar functions as a managed cultural practice, involving implicit management processes such as planning, coordination, and role distribution. The tradition fulfills existential, relational, and growth-oriented needs, sustains social networks, and exhibits adaptability across various cultural dimensions. These characteristics enable Caos Dahar to contribute to the social, economic, and cultural aspects of sustainability within tourism. The study concludes that cultural traditions can be viewed as intangible strategic resources when properly managed. This research expands management and tourism studies by offering a management-oriented interpretation of cultural traditions and moving beyond outcome-based sustainability perspectives toward process-oriented cultural tradition management.

Combined spinal epidural (CSE) is a regional anesthesia technique that combines the rapid onset of spinal anesthesia with the flexibility and prolonged analgesia of epidural anesthesia, making it a valuable option for major surgery in elderly patients with comorbidities. We report a case of a 76-year-old man with ASA physical status III diagnosed with multiple nephrolithiasis accompanied by bilateral hydronephrosis, who underwent open right nephrolithotomy under CSE anesthesia. The patient had a history of hypertension and mild renal function impairment, placing him at increased perioperative risk. Intraoperatively, hemodynamic parameters remained stable without significant hypotension, vasopressor requirement, or conversion to general anesthesia. Estimated blood loss was approximately 500 mL and was managed with crystalloid replacement without transfusion. Prophylactic antibiotic and adjuvant medications were administered according to surgical standards. Postoperatively, the patient was monitored in the ICU with stable vital signs and adequate pain control achieved through continuous epidural analgesia. This case highlights that CSE can be a safe and effective anesthetic approach for open nephrolithotomy in selected high-risk geriatric patients, providing satisfactory hemodynamic stability and postoperative recovery.

This research explores how the theology of embodiment in 1 Corinthians 6:19-20 can serve as a biblical foundation for integrating the embodied dimension in Christian Religious Education (CRE) pedagogy. The research background is the tendency of CRE in Indonesia to be highly cognitive-centric and neglect the embodied dimension, despite contemporary research showing the importance of sensory experience in constructing religious experience. The research objective is to conceptually explore the theological foundation and pedagogical implications of the theology of embodiment for CRE. The research method is library research with grammatical-historical exegesis analysis of 1 Corinthians 6:19-20 and conceptual synthesis with embodied cognition theory and body pedagogics. The findings show that the body has intrinsic sacred value as the temple of the Holy Spirit and the glorification of God occurs explicitly through the body. Religious knowledge is embodied, rooted in sensory-motor experience. The pedagogical implication is that CRE needs to integrate systematic embodied practices such as somatic inversion, participatory rituals, and cultivation of enactive mastery for experientially transformative learning. This research contributes theoretically by bridging biblical exegesis and embodied cognition theory, and provides practical direction for developing holistic CRE that integrates the body as an authentic and biblical medium for learning faith.

This study examines Philippians 1:9-10 as a theological foundation for integrating emotional and spiritual intelligence in Christian Religious Education (CRE). The background reveals that CRE in Indonesia primarily focuses on cognitive knowledge transfer, often overlooking the development of emotional and spiritual intelligence. This study aims to explore how Philippians 1:9-10 can provide a biblical framework for combining these two dimensions of intelligence in CRE. The research method used is biblical exegesis with a qualitative approach, supported by a literature review. The findings suggest that Philippians 1:9-10 highlights three integrated dimensions: love (emotional-affective), knowledge (cognitive), and discernment (spiritual-reflective). These dimensions, when integrated, offer a holistic model for CRE that nurtures students comprehensively. The study’s implications call for a reformed CRE curriculum that systematically incorporates emotional and spiritual intelligence, with teaching practices that model Christ’s humility, love, and obedience. This holistic approach can enhance the formation of Christian character, promoting not only intellectual growth but also emotional maturity and spiritual depth in students.

Studies on Eucharistic Adoration have predominantly emphasized its role as a personal devotional practice and individual spirituality, while its implications for Catholic Religious Education as a space for faith formation remain underexplored. This gap indicates the need for a theological-pedagogical reflection that connects Eucharistic Adoration with the process of faith education, particularly in the context of young people. This study aims to examine Eucharistic Adoration as an expression of Sacramentum Caritatis and its relevance as a formative space within Catholic Religious Education. The research employs a qualitative approach through a library research method, analyzing Church documents, theological works, and relevant academic literature on the Eucharist, faith education, and psycho-spiritual well-being. The findings reveal that Eucharistic Adoration is not merely a liturgical or devotional practice but also holds significant pedagogical value. It can be understood as a contemplative space that enables young people to experience a personal relationship with Christ, reflect on their inner experiences, and deepen their awareness of God’s transformative love. Furthermore, this study indicates that Eucharistic Adoration has the potential to support psycho-spiritual well-being by providing moments of silence, self-acceptance, and meaning-making in the light of faith. These findings highlight that integrating Eucharistic Adoration into Catholic Religious Education can enrich faith learning processes and help young people live their faith in a more personal and holistic manner. This study contributes to theological and educational discourse by positioning Eucharistic Adoration as a relevant practice of faith formation within contemporary Catholic education.

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.

Donorojo Village, Pacitan Regency, East Java, has significant agricultural potential, particularly in spice commodities. However, the utilization of spices by local farmers remains limited to the sale of raw materials in traditional markets at relatively low prices and with restricted market reach. In fact, spices have high economic value and strong potential to be developed into value-added products, such as herbal beverages. This community service activity aimed to enhance the knowledge and skills of the PKK women’s group in Donorojo Village in processing spice-based “biofarmaka” as an effort to empower the local economy and strengthen the spice value chain. The methods employed included lectures, demonstrations, and hands-on practice, conducted over five days at the Donorojo Village Hall and involving 20 participants. The products generated from this activity included “jahe gajah beverage”, “instan jahe merah”, “instan beras kencur”, and “instan kunir asem”. The results indicated an improvement in participants  understanding of the health benefits of spices, hygienic processing stages, and their ability to produce instant herbal beverage products. Furthermore, this activity has the potential to strengthen linkages between spice farmers as raw material suppliers and the PKK group as processing actors. The development of spice-based “biofarmaka” provides economic value addition, expands market opportunities, and encourages the growth of rural entrepreneurship. Therefore, spice-based “biofarmaka” processing training can serve as a strategy for rural agro-industry development that supports the improvement of economic stability in Donorojo Village.

This study analyzes the relationship between Christian faith and artificial intelligence (AI) through a theological-philosophical approach and assesses its relevance to the existence of the Catholic Church in the digital age. The background of this study stems from the rapid development of AI, which brings both opportunities and risks to the life of faith, such as the simplification of theological teachings, the reduction of personal relationships, and the emergence of a technocratic paradigm. The study uses qualitative methods with a literature review of the Holy Scriptures, Church documents, and literature on philosophy and technology ethics. The results of the analysis show that AI is a product of human creativity as the image of God, so it does not conflict with faith, but it remains instrumental and does not have moral or spiritual dimensions like humans. Therefore, AI cannot replace the role of humans in faith relationships. The Church is called to guide technological development through Christian ethical principles, upholding human dignity, being critical of the effects of dehumanization, and utilizing AI wisely for evangelization, catechesis, and faith education. With a reflective and critical approach, the Church can remain relevant amid technological advances without losing its identity and mission for the common good.  

A moral crisis occurs when a person loses the attitude, character, and behavior that are in accordance with goodness. Moral and ethical crises often occur among the younger generation in Indonesia due to various factors, such as the impact of globalization, the influence of social media, the lack of parental involvement, and the lack of character education in schools. This study aims to explore the relevance of character education values in M. Quraish Shihab's Tafsir Al-Mishbah to the problems faced by students in the contemporary era. The crisis of morality, bullying, and the threat of radicalism are the background to the urgency of internalizing contextual Qur'anic values. This research is qualitative in nature, using library research, a thematic approach, and content analysis. The results show that the concept of character education in Tafsir Al-Mishbah is rooted in the relationship between the meaning of Rabb and tarbiyah, which aims to shape Insan Kamil through intellectual and spiritual balance. Analysis of Q.S. Luqman: 12-13, Q.S. Al-Hujurat: 11-13, and Q.S. Al-Mujadilah: 11 reveals fundamental values such as monotheism, gratitude, tolerance, and manners in seeking knowledge. The relevance of the findings shows that Quraish Shihab's moderate (wasathiyah) thinking is very effective in protecting students from extreme ideas, building digital literacy ethics through the principle of tabayyun, and eliminating the culture of violence in schools through a humanistic approach. This study concludes that Tafsir Al-Mishbah offers a functional methodological framework for strengthening the character of 21st-century students.

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.

Students who are working on their undergraduate thesis often experience stress due to academic workload, pressure to graduate on time, and anxiety regarding their academic performance. Spirituality is considered one of the coping mechanisms that may help individuals achieve emotional calmness, life meaning, and self-acceptance, which potentially reduces stress. This study aims to determine the relationship between the level of spirituality and stress among students working on their thesis. This research used a quantitative method with a cross-sectional approach. A total of 134 students were selected using simple random sampling. The instruments used were the Daily Spiritual Experience Scale (DSES) to measure spirituality and the Perceived Stress Scale (PSS-10) to measure stress levels. Data analysis was performed using the Spearman Rank correlation test. The findings indicate a significant correlation between spirituality and stress levels with a p-value of 0,002. The Spearman correlation coefficient (r = -0,264) indicates a negative correlation, meaning that higher levels of spirituality are associated with lower stress levels among thesis-writing students. There is a significant negative relationship between spirituality and stress among students working on their undergraduate thesis. Increasing spirituality may serve as an effective coping strategy to reduce stress during the thesis completion process.

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.  

Older adulthood was the final stage of life characterized by physical, psychological, social, and spiritual changes. At this stage, fulfilling spiritual needs becomes very important as it provides a sense of peace, meaning in life, and readiness to face the aging process. Family support serves as a major contributing factor in helping older adults maintain and enhance the fulfillment of their spiritual needs. Methods: This study employed a descriptive correlational design with a cross-sectional approach. The sample consisted of 157 older adults selected through non-probability sampling techniques. Data were collected using a family support questionnaire and the Daily Spiritual Experience Scale (DSES). Data were analyzed using Somers’ d with a significance level of 0.05. Results: The results showed that family support was in the good category (59.2%), and the fulfillment of spiritual needs was in the high category (72%). The Somers’ d test yielded a p-value of 0.000 and a correlation coefficient of 0.373. These findings indicate a significant relationship with a weak correlation strength and a positive direction. Conclusion: The better the family support provided, the higher the fulfillment of spiritual needs among older adults.

Bulay Village has an entrepreneurial spirit, with the idea of creating, developing, and managing new businesses and exploiting its papaya production potential. This innovation involves processing papaya chips (kreeyaa), which is expected to increase income. The goal of the PKM is to improve the community's economy by providing training and guidance on processing papaya into marketable products, motivating the community to generate creative ideas using existing resources, and establishing papaya chips businesses. The method used is partisipatory Action Research, an approach based on the assets, strengths, and potential of the community. Entrepreneurship mentoring seminars and training on making papaya chips (kreeyaa) in Bulay Village are expected to create jobs, develop community skills, and increase income by leveraging potential assets.

Anxiety is a prevalent mental health issue that affects psychological well-being and daily functioning. In Muslim communities, Islamic spiritual practices are commonly used as coping strategies, yet empirical evidence regarding their effectiveness in reducing anxiety has not been systematically consolidated. This study aimed to synthesize scientific evidence on Islamic spiritual interventions for anxiety reduction. A systematic literature review was conducted in accordance with PRISMA guidelines by searching Google Scholar, PubMed, ScienceDirect, and Elsevier. Observational studies published between 2019 and 2026 that examined Islamic spiritual interventions and reported anxiety outcomes were included and analyzed narratively. Ten eligible articles were identified. The review demonstrates that Islamic spiritual interventions, such as dhikr, prayer, Qur’an recitation, and Islamic spiritual counseling, are consistently associated with reductions in anxiety across diverse populations and settings. Although the magnitude of effects varied, the overall findings indicate a beneficial role of Islamic spiritual practices in anxiety management. These results suggest that Islamic spiritual interventions may be integrated as complementary approaches within mental health and public health services for Muslim populations, while further methodologically rigorous studies are required to strengthen the evidence base.