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Science and technology (science and technology) has a strategic role in encouraging the progress of the nation, but its development needs to be directed so that it is not separated from moral and humanitarian values. Without a strong ethical foundation, the advancement of science and technology has the potential to cause various social problems, such as inequality of access to technology, misuse of technology, and degradation of human values. In the Indonesian context, Pancasila as the basis of the state and the nation's outlook on life can be used as a paradigm in the development of science and technology that is oriented towards humanity, unity, democracy, and social justice. This research aims to examine the role of Pancasila values in building science and technology ethics in Indonesia. The method used is a qualitative approach with literature study techniques on various academic sources, public policy documents, and relevant laws and regulations. The results of the study show that Pancasila values are able to become an ethical foundation in the development of science and technology, so that technological progress is not only oriented to technical and economic aspects, but also to moral responsibility, social justice, environmental sustainability, and the welfare of society as a whole.

The Industrial Revolution 4.0 has significantly transformed the education sector, including Islamic education. Digital transformation requires Islamic education to adapt while maintaining Islamic values as the foundation of learning. Islamic education faces challenges such as limited digital competence among educators, unequal technological infrastructure, and curricula that are not yet responsive to digital demands. Therefore, examining Islamic education in this era is essential. This study aims to analyze the role of Islamic education in the Industrial Revolution 4.0, identify challenges and opportunities in digital adaptation, and explore development strategies integrating Islamic values with digital technology. This study employs a literature review method by analyzing relevant national and international journal articles published within the last five years. The findings indicate that Islamic education plays a crucial role in strengthening moral values and character amid rapid technological advancement, while digital integration offers opportunities for adaptive and competitive learning development.

Honesty (ṣidq) is a fundamental moral value in Islam that serves as the foundation for personal integrity and social ethics. In the current era of globalization and growing materialistic culture, this value faces serious challenges as societal orientation shifts from moral virtue to economic achievement and social image. This study employs a narrative review method, analyzing recent literature on moral education, Islamic ethics, and contemporary social dynamics. The findings reveal that honesty functions not only as a personal virtue but also as a social force that strengthens public trust and national stability. However, the global wave of materialism has weakened the internalization of ṣidq, especially among younger generations. Restoring honesty as the moral identity of the nation requires synergy among character-based education, spiritual reinforcement, and public policies that promote transparency and integrity. The recontextualization of honesty through Islamic spiritual principles and Rokeach’s value theory offers a path toward moral recovery for Indonesian society amid the global challenges of the 21st century.

This study aims to determine the effectiveness of the Problem Based Learning (PBL) model integrated with Canva in improving students’ reflective thinking skills in the Aqidah Akhlaq subject at MTsN 3 Tuban. Reflective thinking is an essential competency that enables students to analyze moral behavior, evaluate decision-making processes, and connect Islamic ethical concepts with real-life experiences. However, preliminary observations indicated that students’ reflective thinking skills were still low and tended to remain at the level of theoretical understanding without deeper analysis. This research employed a pre-experimental design using a one-group pretest–posttest model. The subjects consisted of 30 eighth-grade students. The research instrument was a reflective thinking test developed based on indicators of moral evaluation, situation analysis, and experiential reflection, which had been validated through expert judgment. The learning process was conducted by applying the stages of Problem Based Learning integrated with Canva as a visual media to organize problem-solving steps and present students’ reflective outputs. Data were analyzed using descriptive statistics and a paired samples t-test. The findings showed a significant improvement in students’ reflective thinking skills after participating in PBL learning supported by Canva. Pretest scores ranged from 48 to 71 with an average of 59.67, while posttest scores increased to a range of 60 to 89 with an average of 71.20. The mean gain of 11.53 points was statistically significant as indicated by the t-test results (t = 10.39; sig. = 0.000), further supported by Cohen’s d value of 1.90, which falls into the category of a very large effect size. Qualitatively, students demonstrated enhanced abilities in identifying core problems, analyzing alternative actions, evaluating their cognitive processes, and visualizing moral reflections systematically through Canva. In conclusion, the PBL model integrated with Canva is effective in improving students’ reflective thinking skills in the Aqidah Akhlaq subject. This model not only enhances academic outcomes but also strengthens character development, creativity, and higher-order thinking skills, which are essential for 21st-century learning.

This study investigates how character education is embedded into the school culture of an Indonesian Islamic junior high school (madrasah), focusing on four core values: religiosity, honesty, tolerance, and discipline. Using a qualitative naturalistic approach, the research was conducted at MTsN 3 Halmahera Utara through in-depth interviews, participant observation, and document analysis involving school leaders, teachers, and students. The findings reveal that character education at the madrasah is not a standalone program but is institutionalized through consistent routines, religious practices, and role modeling. Religiosity is fostered through structured worship, integration of Islamic values into lessons, and spiritual habits. Honesty is promoted via trust-based learning environments, teacher exemplarity, and reinforcement of moral norms. Tolerance is cultivated through inclusive social interactions and respect for religious and cultural differences, while discipline is internalized through habitual rule-following, punctuality, and self-regulation. These findings align with existing theories and regional character education frameworks, confirming that character is best formed through embedded cultural processes and consistent adult exemplarity. The study contributes to the understanding of how Islamic schools can function as moral communities and highlights the importance of alignment between school culture, family support, and wider social contexts in achieving sustainable moral development.

Oral literature is a form of storytelling from one individual to another in a concise manner as a representation of a society's culture. One type that is interesting to study in this field is legends. This study examines the Keong Mas legend using Burhan Nurgiyantoro's structuralism approach theory, which focuses on analyzing the relationship between intrinsic and extrinsic elements in literary works. This study uses a qualitative descriptive method that aims to reveal the narrative structure and social and cultural meanings contained in the legend as a reflection of the moral values and local wisdom of the people of East Java. The information collection method used observation and note-taking. The results of the analysis show that the Keong Mas legend has a cohesive story structure, including theme, characters, plot, setting, and point of view, which simultaneously reflect the values of loyalty, justice, and family conflict in a socio-cultural context. These findings confirm the relevance of oral literature as a medium for the inheritance of living and evolving cultural values, and contribute to the understanding of cultural identity and literary aesthetics in Indonesia, especially in the East Java region.

The Halal Management Sistem (HMS) has often been positioned as an administrative compliance tool that focuses on regulatory and certification requirements. This approach has the potential to simplify the meaning of halal by overlooking the inherent values, especially in the context of Muslim businesses. This study aims to interpret the understanding of the Halal Management Sistem not only as an administrative compliance mechanism, but also as an expression of worship and spiritual commitment in business practices. This study uses a qualitative approach through a literature review of scientific articles, books, and relevant publications discussing halal management, Islamic business ethics, and the perspectives of business actors. The results of the study show that the HMS is understood by business actors as a manifestation of religious obedience integrated into economic activities, where the application of halal principles is seen as part of devotion to God and a form of moral responsibility in running a business. In this understanding, administrative compliance is positioned as an implication of spiritual awareness, not as the main objective of the sistem's implementation. The research findings also indicate that the spiritual meaning of SMH encourages consistency in halal practices and strengthens long-term business orientation. Conceptually, this study has implications for the development of halal management studies by placing the spiritual dimension as the main foundation in the implementation of the Halal Management Sistem, particularly in supporting sustainable and ethical business practices.

This study aims to analyze the implementation of affective learning strategies in Akidah Akhlak subjects to enhance students' self-control at MTs Muhammadiyah 02 Purbalingga. Affective learning strategies focus on character development through the inculcation of religious values such as patience, honesty, and discipline, aimed at helping students manage their emotions, thoughts, and behavior in daily life. The research employed a qualitative method with a descriptive approach. Data were obtained through in-depth interviews with Akidah Akhlak teachers, the principal, and students, as well as classroom observation. Data analysis was conducted using thematic coding to identify patterns in the implementation of affective learning strategies and their impact on students' self-control. The findings indicate that the implementation of affective learning strategies is carried out through five main stages: receiving, responding, valuing, organization, and characterization. Each stage involves structured approaches, such as using inspirational stories from the Qur'an and Hadith, group discussions, value reflections, and case study simulations. These strategies successfully enhanced students' self-control, particularly in emotional regulation, wise decision-making, and consistent behavior aligned with Islamic values. This study concludes that affective learning strategies play a vital role in improving students' self-control. Systematic and collaborative implementation can assist madrasahs in producing a generation that is faithful, knowledgeable, and morally upright, in line with the vision of Islam.

The family is the primary place where the faith of children and adolescents is formed, especially in the digital age, which is rife with information and moral dilemmas. Home is more than just a place to live; it is where children learn Christian values ​​through parental example, prayer, discussion, and attention. With the digital generation growing up with rapid access to the internet and social media, it is crucial for parents to ensure that technology becomes a tool for growth, not a threat to faith. This study analyzed literature on Christian religious education in families, children's spiritual development, and challenges in the digital age. The results show that strong emotional connections and active parental involvement in daily faith education can significantly shape children's character and spirituality. The family is the primary foundation in preparing a wise digital generation, firmly rooted in Christ, and able to navigate changing times without losing their faith identity.

This study aims to map the direction of criminal punishment policy formulated in criminal law provisions, test claims of humanizing punishment through sanction design and the principle of individualization, and describe forms of repression that operate through normative flexibility, law enforcement discretion, and morally nuanced criminalization. The research method used is normative legal research, utilizing both a legislative and conceptual approach to analyze the norms, principles, and objectives of punishment. The results show that Article 51 articulates the objectives of punishment, including the rehabilitation of offenders, community protection, and the restoration of social balance. However, this provision functions primarily as normative legitimacy for a flexible sanction architecture. The existence of alternative punishments and oversight mechanisms refines the form of punishment while expanding state intervention into the social life of offenders. Furthermore, the regulation of conditional sentences and adjustments to the implementation of sanctions increase the discretion of law enforcement officials. Repression does not disappear, but rather shifts through regulations on morality, public order, recognition of living law, and the threat of symbolic punishment, shifting the relationship between the state and individuals toward ongoing administrative control.

The formation of spiritual maturity within Christian families is often misunderstood as a result of chronological age or the length of one’s Christian experience. This literature study emphasizes that spiritual maturity is not determined by age, but by a continuous process of faith formation through biblical knowledge, spiritual practices, lifestyle modeling, and character transformation. Using library research methods, this study analyzes primary and secondary literature related to the role of families, stages of faith development, and the collaborative role of the church in spiritual formation. The findings reveal that the family serves as the central foundation of faith formation, requiring the active involvement of parents in Bible reading, prayer, ethical guidance, and moral example. Furthermore, spiritual maturity is influenced by developmental stages that do not necessarily correspond to biological age. The church functions as a collaborative partner that supports family spiritual growth through teaching, ministry involvement, and pastoral guidance. This study concludes that spiritual maturity is reflected in character and actions rather than ritual participation alone, and it recommends strengthening family-based faith education and cooperation with the church as a foundation for authentic spiritual growth.

This research is motivated by the importance of studying characterization in novels as a means of understanding human values ​​and character education relevant to social reality. Tere Liye's novel "Moga Bunda Disayang Allah" presents characters with complex characters that reflect empathy, compassion, and struggles facing limitations and social stigma. This study aims to comprehensively describe the characterization contained in the novel. The method used is a qualitative descriptive method with a structural literary analysis approach, specifically Nurgiyantoro's characterization theory. The research data, consisting of narrative excerpts and dialogues depicting the characters' characters, were collected through reading and note-taking techniques. Then, they were analyzed based on the categories of main and supporting characters, protagonist and antagonist, simple and round characters, static and developing characters, and typical and neutral characters. The results show that this novel displays diverse and dynamic characterization, with most of the characters experiencing significant character development and playing a crucial role in conveying moral values. The implications of this research are expected to enrich the study of Indonesian literature and be used as an alternative teaching material in character education-based literature learning.

Vitro Fertilization (IVF) technology is a biotechnological innovation that helps infertile couples conceive. However, the application of this technology has raised ethical debates regarding the nature of life, human dignity, and the moral boundaries of artificial reproduction. This article aims to examine the practice of IVF through an ethical deontology perspective, a moral approach that emphasizes obligations, principles, and respect for human beings as ends, not means. The research method used is a literature review with a descriptive-analytical approach to bioethics and moral philosophy literature. The results of the study indicate that based on deontological ethics, the application of IVF can be considered moral if it respects human dignity, does not treat embryos as mere objects, and is carried out with intentions that are in accordance with human moral obligations.

This article examines in depth the concept of protecting human dignity through the regulation of gaze and physical contact among mahram according to the Shafi‘i School of Islamic law. From an Islamic perspective, the preservation of dignity (ḥifẓ al-‘irḍ) occupies a highly fundamental position as part of the objectives of Islamic law, particularly in regulating social relations and family interactions. Although mahram relationships legally allow closer interaction, Islam continues to establish ethical boundaries to safeguard purity and moral values. This study is a normative legal research employing conceptual and normative-fiqh approaches, relying on primary sources such as the Qur’an, the Prophetic traditions (hadith), and classical as well as contemporary Shafi‘i jurisprudential literature. The findings indicate that the Shafi‘i School does not regard mahram relations as a sphere of absolute and unrestricted freedom, but instead provides clear regulations concerning gaze and physical contact. Visual interaction is permitted in a limited manner, restricted to certain parts of the body and subject to the condition that it does not provoke desire or potential moral temptation (fitnah). Meanwhile, physical contact is regulated more strictly and, in principle, is only permitted in situations of legitimate shar‘i necessity, such as medical treatment or emergency circumstances. Therefore, the regulation of gaze and physical contact among mahram in the Shafi‘i School functions as an instrument for protecting human dignity, preserving the sanctity of family relationships, and preventing behavioral deviations from an early stage.

Leadership is a fundamental aspect of human life that greatly determines the direction and quality of a society. The Qur’an, as the primary source of Islamic teachings, provides clear guidance regarding the criteria of an ideal leader based on divine values. This study aims to examine leadership criteria in the Qur’an through an analysis of Q.S. Al-Anbiya verse 73, Q.S. As-Sajdah verse 24, and Q.S. Yusuf verse 55. The research employs a library research method by analyzing the lexical meanings (mufradat), the historical context of the verses, and the interpretations of prominent mufassirs such as Buya Hamka and Muhammad Quraish Shihab. The findings indicate that leadership from a Qur’anic perspective is not merely oriented toward power, but is a great trust (amanah) that requires moral and spiritual integrity, patience, faith, trustworthiness, and competence. These verses emphasize that an ideal leader is one who guides others according to Allah’s command, possesses patience and strong conviction in His revelations, and is knowledgeable and trustworthy in managing public affairs. This study is relevant to contemporary conditions, particularly in addressing the leadership crisis marked by the abuse of power and weakened integrity. Therefore, understanding leadership criteria in the Qur’an is expected to serve as a foundation for Muslims in selecting and preparing leaders who are ethical, responsible, and morally upright.

The development of national character is a strategic agenda in addressing moral, social, and cultural challenges in the era of globalization. Strengthening fundamental values derived from Islamic teachings is considered an important solution, particularly the values of obedience to Allah SWT, the spirit of competing in goodness (fastabiqul khairat), and work ethic. These three values play a crucial role in shaping individuals who are faithful, possess noble character, are responsible, and have high competitiveness. However, the reinforcement of these values in the practice of Islamic Religious Education (PAI) at the elementary, junior high, and senior high school levels has not yet been optimally and systematically integrated. Therefore, this article aims to analyze the concepts, urgency, and strategies for integrating the values of obedience, competition in goodness, and work ethic into PAI learning. The research method employed is a literature study using a qualitative-descriptive approach through the analysis of scientific literature, curriculum documents, and relevant concepts of Islamic education. The findings indicate that the value of obedience serves as a spiritual and moral foundation for students, the value of fastabiqul khairat encourages active, collaborative attitudes oriented toward positive contributions, while work ethic strengthens discipline, responsibility, and productivity. The integration of these three values can be implemented through the development of teaching materials, the application of contextual learning methods, educators’ role modeling, and the cultivation of a religious school culture. The implications of this study affirm that integrating these values into PAI significantly contributes to the formation of a young generation with integrity and readiness to build a dignified nation.

School leadership plays a strategic role in improving educational quality through effective management, the creation of a positive school culture, and the achievement of learning outcomes, while women’s participation in educational leadership continues to face structural and cultural challenges related to gender stereotypes. This study aims to analyze the leadership styles of female principals at SMK Negeri 1 Penawar Tama and SMK Negeri 1 Banjar Margo, identify supporting and inhibiting factors, and examine the strategies implemented to improve school quality. The research employed a descriptive qualitative approach, with principals, teachers, and students as research subjects. Data were collected through in-depth interviews, passive participatory observation, and documentation, and were analyzed using interactive qualitative analysis techniques involving data condensation, data display, and conclusion drawing, with validity ensured through triangulation and member checks. The results indicate that female principals apply a combination of democratic-participatory, transformational, visionary, humanistic-communicative, and professional exemplary leadership styles. These leadership practices are reflected in inclusive decision-making, open communication, moral exemplarity, and strategic programs oriented toward student competence and institutional development. Supporting factors include strong personal commitment, high discipline, a conducive school climate, and stakeholder support, while inhibiting factors consist of limited infrastructure, policy changes, internal differences of opinion, and gender-based social pressures. The study concludes that, despite existing obstacles, female principals are able to implement adaptive and participatory leadership strategies that foster a positive work climate, enhance school community involvement, and contribute significantly to improving the quality and sustainability of vocational education.

This study examines the short story "Click that Kills" by Taufiqurohman to reveal the position of humans in the increasingly dominating digital algorithm environment. Using a descriptive qualitative approach that focuses on structural analysis and literary psychology based on Freud's psychoanalytic theory, this study thoroughly analyzes the intrinsic elements as well as the inner conflicts of the characters. The findings of this study show that the AIDA system poses a profound existential crisis, where individual freedom is threatened due to systemic information manipulation. The characters of Dito and Genta experience a serious conflict between id, ego, and superego when dealing with the figure of "Shadow User" who is a real symbol of the shift in human dignity through raw data. In terms of structure, the storyline conveys a deep social critique of the loss of human self-control in cyberspace. This research shows that this short story is a premonious criticism of the importance of maintaining the essence of humanity in the midst of the prevalence of mechanical algorithms. The phenomenon emphasizes that digital technology can potentially alienate the moral consciousness of individuals in modern society.

The concept of Human Rights in the perspective of modern Islamic law according to Abdullah Ahmed An-Naim emphasizes the importance of prioritizing humanitarian values ​​as a central part of Islamic law. An-Naim proposes that Islamic law needs to undergo a comprehensive reconstruction to remain in line with the development of the times without losing its Islamic elements. According to him, the Universal Declaration of Human Rights is a very important tool to maintain the dignity, honor, and rights of all individuals throughout the world. An-Naim also encourages the elimination of all forms of violence and emphasizes the importance of recognizing humans as subjects that must be valued and respected, as well as providing sufficient space for human rights values ​​in public contexts and rejecting the application of sharia as an oppressive state law, but rather as a moral guideline that is more flexible and appropriate to the conditions of today's society.

Early childhood development (0–6 years) is a critical period that shapes a child’s physical, cognitive, socio-emotional, language, and moral growth. The family, as the first educational environment, plays a vital role in shaping the child’s character and adaptive skills, particularly through parent–child interactions. In Muslim communities, child-rearing focuses on not only psychological aspects but also reinforcing religious values through Islamic Parenting, which is based on the principles of rahmah (compassion), uswah (exemplary behavior), guidance, and ‘adl (justice), as outlined in the Qur’an and Hadith. This study uses a qualitative literature review to analyze the role of Islamic Parenting in early childhood development, highlighting the significance of these values. The review shows that Islamic Parenting plays a crucial role in optimizing children’s holistic development, including cognitive, social, emotional, moral, and spiritual aspects. Key components of this model include parental exemplification, compassion, religious education, positive behavior habituation, and cognitive stimulation through educational interactions. This model can be implemented through daily practices such as prayers, storytelling, and character reinforcement. In conclusion, Islamic Parenting fosters not just biological caregiving but also character, morality, and spirituality, preparing children for contemporary challenges.