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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.

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.

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 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.

Employee cooperatives play a strategic role as an economic buffer for teachers and school staff, particularly in providing access to safe, transparent, and equitable financial services. This study aims to evaluate the salary and share deduction system in managing member loans at the “Maju Terus” Employee Cooperative of SMKS Yohanes XXIII Maumere. The evaluation focuses on salary deduction procedures for active members, share deduction mechanisms for inactive members, handling of arrears, system effectiveness, obstacles encountered, causes of obstacles, and improvement efforts that have been made. The research method used is a descriptive qualitative approach with data collection techniques through observation, interviews, and documentation studies. The study results show that the salary and share deduction system has been implemented in a structured and effective manner, successfully maintaining the non-performing loan rate below 2% for the past three years, as well as supporting cash flow stability and increasing cooperative revenue. However, the implementation of this system still faces obstacles such as late payment of salary deductions by the school treasurer, insufficient shares of inactive members to cover arrears, a manual recording system, and minimal outreach to new members. Improvement efforts that have been made include monthly coordination meetings, intensive outreach, transparency through membership books, quarterly reporting, and the implementation of moral sanctions. These findings confirm that the salary and share deduction system is not only a loan security tool, but also a concrete manifestation of cooperative values: kinship, collective responsibility, and economic justice.

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.

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.

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 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.

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 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.

Artikel ini menganalisis krisis moral yang dihadapi oleh raja-raja dalam Kitab 2 Tawarikh serta implikasinya terhadap etika kepemimpinan dan pemerintahan kontemporer. Dengan menggali pelajaran dari sejarah, penelitian ini bertujuan untuk memberikan wawasan tentang bagaimana pemimpin modern dapat menghindari kesalahan yang sama dan membangun pemerintahan yang lebih etis dan bertanggung jawab. Metodologi yang digunakan meliputi analisis hermeneutik dan kajian literatur, dengan fokus pada teks-teks skriptural dan konteks sejarahnya. Temuan menunjukkan bahwa kegagalan moral sering kali berasal dari ketidakcocokan antara cita-cita kepemimpinan dan pemerintahan yang praktis, menekankan pentingnya integritas dan akuntabilitas dalam kepemimpinan. Studi ini memberikan kontribusi pada diskursus tentang pemerintahan etis dengan menarik paralel antara teks kuno dan tantangan kepemimpinan saat ini.

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.

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.

Improving the quality of Islamic boarding school education is essential to meet the demands of modern times and global competition. These institutions are expected not only to produce academically capable students but also those with strong character, noble morals, and spirituality. A key factor influencing the quality of Islamic boarding school education is the organizational commitment of human resources, particularly educators and educational staff. This study examines the role of human resource commitment in enhancing the quality of Islamic boarding school education, using a library research method by reviewing books, journals, and previous studies on organizational commitment and education quality. The findings highlight that organizational commitment, expressed through affective, normative, and sustained commitment, significantly impacts education quality. These dimensions encourage educators and staff to work professionally and responsibly, focusing on quality in both learning and management. Additionally, pesantren leadership and an organizational culture rooted in Islamic values further strengthen this commitment, leading to a positive and sustainable impact on education quality. The study concludes that fostering strong organizational commitment is crucial for improving pesantren education, urging managers to prioritize human resource development through effective management, visionary leadership, and a conducive organizational culture.

The phenomenon of religion-based radicalism remains a serious threat to the sustainability of national and state life, including within educational institutions. Educational institutions hold a strategic role in instilling religious values that are peaceful, tolerant, and civilized. Therefore, religious moderation education has become a vital approach as a preventive measure against radical ideologies. This study aims to examine the role and urgency of religious moderation education as a shield against radicalism in educational institutions. The research method employed is a literature study, analyzing various literatures such as books, scientific articles, and policy documents related to religious moderation and character education. The results show that religious moderation education can instill the values of tawassuth (moderation), tasamuh (tolerance), tawazun (balance), and i‘tidal (justice) in students. These values contribute significantly to forming religious attitudes that are inclusive, humanistic, and non-violent. The implementation of religious moderation education in educational institutions can be achieved through curriculum integration, educator role-modeling, the cultivation of school culture, and the strengthening of contextual religious literacy. Thus, religious moderation education plays a crucial role as an ideological and moral fortress in preventing the entry and growth of radicalism within the educational environment.

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.

This study explores the profound impact of teacher personality competence on student character formation through a descriptive narrative lens grounded in the sociology of education. Education is not merely a technical transfer of knowledge but a complex social process where the teacher acts as a pivotal moral agent and role model. By synthesizing classical sociological paradigms—Functionalism, Conflict Theory, and Symbolic Interactionism—with contemporary empirical evidence, this article argues that a teacher's personality is a dynamic social construct that shapes the "hidden curriculum" and the overall school climate. The narrative analysis reveals that traits such as empathy, integrity, and social justice are not just individual attributes but essential tools for moral socialization and the internalization of collective values. The study finds that teachers who embody these virtues foster a sense of social belonging and ethical responsibility in students, effectively bridging the gap between individual identity and societal expectations. The article concludes that strengthening teacher personality competence is a strategic imperative for developing a resilient and morally grounded generation, recommending integrated professional development that emphasizes the teacher's role as a moral authority in the 21st-century social landscape.

In the contemporary era,many people have yet to fully comprehend or internalize the spiritual and social dimensions of prayer (shalat). As a result, shalat is often carried out merely as a routine obligation without deep reflection on its true purpose. In fact, shalat plays a significant role in shaping personal character and social behavior. This study employs a literature review approach by examining various sources, including books, academic journals, and educational articles that discuss the concept and significance of shalat as an act of worship. The findings indicate that a profound understanding of the inner meanings of shalat can foster self-awareness, self-control, and discipline. These values strongly contribute to the development of moral and ethical character. Furthermore, shalat reflects collective religiosity through its practices and procedures, symbolizing spiritual purification, reverence for God, and awareness of human limitations. Congregational prayer further emphasizes principles of unity, brotherhood, and equality, regardless of social status or background. In addition, shalat functions as a moral safeguard that prevents individuals from engaging in immoral and harmful actions. Therefore, shalat plays a crucial role not only in strengthening spiritual devotion but also in maintaining personal integrity and social harmony.