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This research traces the role of classical Islamic intellectual traditions in shaping the direction and character of the contemporary Islamic education system at the Al Asror Islamic Boarding School, Gunung Pati, Semarang. This study highlights the preservation and adaptation of the main elements of turats such as the study of the yellow book, sanad-based teacher-student relations, oral learning patterns, and the development of manners and learning ethics which are maintained as the methodological foundation of Islamic boarding schools. In the context of educational modernization, this study observes how the tradition undergoes adjustment without losing its epistemological roots. Using a qualitative approach, this study explores classroom learning practices, curriculum structure, and views of pesantren stakeholders through observation, in-depth interviews, and document analysis. Field findings show that the Al Asror Islamic Boarding School is able to combine classical scientific heritage with modern educational needs, including the implementation of more systematic learning strategies, strengthening curriculum management, and the use of digital technology as a means of supporting learning. The synergy between traditional values and the demands of this era confirms that turats are not only relevant, but also remain a source of values, ethos, and a framework of thinking that enriches Islamic boarding school educational innovations. Furthermore, the results of the study emphasize that the ability of pesantren to harmonize classical intellectual heritage with social, technological, and pedagogical developments is a strategic factor for the resilience, continuity, and competitiveness of Islamic education in the modern era.

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.

Senior high school students represent a strategic age group transitioning into adulthood and are expected to become future leaders of the nation. In the context of achieving Indonesia’s Vision 2045, threats to national resilience are no longer dominated by military aggression, but rather by non-military challenges in the form of cognitive warfare. One prominent manifestation of this threat is the massive exposure of students to low-value digital content, commonly referred to as brain rot, on social media platforms. Such content has the potential to reduce attention span, critical thinking ability, and national awareness among adolescents. Consequently, senior high school students have become a vulnerable group in the spread of misinformation, disinformation, and ideologies that contradict Pancasila values. This community service activity aims to provide training and strengthen national defense character (bela negara) among senior high school students in Jakarta through an educational and participatory approach. The methods employed include the delivery of conceptual materials on national defense awareness and digital literacy, as well as national defense debate simulations designed to enhance students’ critical, argumentative, and ethical thinking skills. The results indicate an improvement in participants’ understanding of national defense values and their ability to express logical and responsible arguments. This activity is expected to contribute to the development of a resilient, critical, and nationally-minded young generation capable of facing contemporary challenges in the digital era.

Film as a cultural text never exists independently but is always connected to previous texts that form a network of meanings. The phenomenon of film remakes demonstrates a strong intertextual relationship, as seen in My Annoying Brother in its South Korean and Indonesian versions. This study examines the intertextual relationship between the two films and analyzes the ways the story is reworked within different social and cultural contexts. The purpose of this research is to investigate the intertextual relations between the South Korean version as the source text and the Indonesian version as the transformed text by applying the concepts of opposition, transposition, and transformation. This study employs a qualitative descriptive approach using an observation method through careful and repeated film viewing, accompanied by note-taking of important dialogues and significant scenes. The research data consist of narrative elements of the films, including plot, characters, conflict, setting, and cultural values. The findings reveal that although both films share similar narrative structures and central conflicts, the Indonesian version incorporates local cultural adaptations that generate new meanings within the context of cross-cultural film remakes.

The development of social media has shifted the way humans interpret spirituality and construct self-identity, giving rise to the phenomenon of digital religiosity that is all-visual, instant, and performative. This study aims to analyze how representations of spirituality in social media culture contribute to the crisis of self in modern humans, by interpreting this phenomenon through the metaphysical perspective of Seyyed Hossein Nasr. Using a qualitative approach with a descriptive-analytical design that enriches digital ethnography, this study collects data through documentation of spirituality-themed content on TikTok, Instagram, and YouTube, as well as a literature review of Nasr's works and literature related to digital spirituality. Thematic analysis shows that spirituality in social media is formed through symbolic aestheticization, the commodification of religious values, and identity performances oriented towards algorithms and public validation. These findings demonstrate the symptoms of the desacralization of modernity as criticized by Nasr, namely the erosion of spiritual depth due to the dominance of images and the narrowing of transcendent meaning. This study emphasizes that social media is not just a medium, but a space for the formation of consciousness that can facilitate and endeavor the spiritual search of modern humans. Theoretically, this research contributes to the study of digital spirituality and the critique of modernity; In practice, he encourages more critical digital literacy so that people can manage spiritual experiences more authentically.

This study investigates the incorporation of Sufi-oriented values into the management practices and production processes of MADA Drinking Water operated by the Ahlus Shafa Wal Wafa Islamic Boarding School Foundation. The research focuses on the Syafi’i ethical concept known as Giti–Gito, which encompasses spiritual and moral values including sincerity, patience, inner richness, holistic physical and spiritual well-being, as well as fairness in sharing resources. The main aim of this study is to examine how these values are implemented within pesantren-based business management and to assess their impact on employees’ work attitudes, leadership styles, and interpersonal relations in the workplace. This research employs a qualitative case study method. Data were gathered through semi-structured interviews, participant observation, and a review of relevant institutional documents. The findings reveal that the implementation of Giti–Gito values has successfully shaped a work environment grounded in religious ethics, social harmony, and humanistic principles. The Giti aspect strengthens employees’ commitment to sincerity, patience, and accountability in carrying out their responsibilities, while the Gito aspect contributes to enhancing employee welfare and fostering a sense of social responsibility. Although challenges remain in reconciling spiritual values with modern management demands, the integration of both spiritual and professional dimensions has demonstrated its effectiveness in creating a productive, ethical, and sustainable organizational environment.

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.

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.

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.

Global social inequality remains one of the fundamental challenges in the contemporary world economic system. The dominance of capitalist economic structures, which emphasize growth and capital accumulation, has proven effective in stimulating economic progress; however, it has simultaneously widened the gap between wealthy and disadvantaged groups at both national and global levels. Meanwhile, socialist economic systems that prioritize income equalization continue to face limitations related to efficiency and innovation. This article aims to examine the role of Islamic economics as an alternative economic framework capable of addressing the challenge of global social inequality. The study employs a qualitative descriptive approach through a literature review of classical and contemporary sources related to global economic systems. The findings indicate that Islamic economics offers a more balanced paradigm by integrating principles of distributive justice, ethical values, and social responsibility within economic activities. Instruments such as zakat, infaq, sadaqah, waqf, along with the prohibition of riba and other exploitative economic practices, serve as essential mechanisms for reducing social inequality. Therefore, Islamic economics holds significant potential as both a normative and practical solution for promoting sustainable global economic justice.

Intellectual Property Rights (IPR) are the result of human thought that have economic and social value and play a significant role in encouraging creativity, technological innovation, and sustainable national development. IPR protection not only aims to provide legal certainty for creators and rights holders, but also serves as a strategic instrument in strengthening the creative economy. However, low public awareness of the importance of IPR protection and the gap between legal norms and practices in the field result in frequent violations of intellectual works. This study uses a normative-juridical approach combined with a participatory-educational approach, in accordance with the characteristics of community service activities in the legal field. This approach aims to integrate normative legal analysis with legal education activities for the community, thereby producing both conceptual understanding and practical benefits. The results of the activities show a significant increase in public understanding of the relationship between constitutional principles and IPR protection in Indonesia. Through educational activities and legal dialogues, it was revealed that the integration between constitutional principles and the IPR legal system has not been optimal, not only due to limited regulations, but also weak public legal awareness and the application of substantive justice as mandated by the 1945 Constitution. These findings emphasize the importance of integrating constitutional values ​​in the IPR protection system.

The development of digital technology has brought about significant changes ini parenting patterns and the learning process for early childhood. Children are now familiar with using devices for lpay, learning, and intraction, requiring parents and techers to have the ability to guide their childrens appropriate use of technology. Although technology facilitates access to information, unsupervised use can trigger various problems, such as screen addiction, reduced sosial interaction, exposure to age-inappropriate content, and decreased concentration. Therefore, supervision and guidance are crucial elements ini educating children in the digital age. Various studies confirm that regulating device usage time, implementing firm rules, active guidance, and instilling character values are essential for children to use  technology in a healthy and responsible manner Synergy beyween parents and schools, along with improving digital literacy, are key factors in ensuring that technology provides safe and positive benefits for childrens cognotive, social, emotional, morality, and physical-motor development. A comprehensive approach is necessary for children to develop optimally amidst the rapid development of the digital world.

Character building in early childhood plays a crucial role in shaping a generation that is well-mannered, disciplined, and accustomed to living a healthy lifestyle. One of the government’s initiatives in this effort is the national program 7 Habits of Great Indonesian Children, which includes the habits of waking up early, practicing worship, exercising, consuming nutritious food, enjoying learning, engaging in community life, and sleeping on time. This program is designed to instill positive values in children in a structured and continuous manner from an early age. The socialization activity carried out at TK Agropolitan, Bone Bolango Regency, aimed to help teachers and the community understand how to implement these seven habits in children’s daily routines. The activity began with initial observation, preparation of materials, and coordination with the school and village authorities, followed by the delivery of materials through panel presentations and discussions. The results show that applying these seven habits can strengthen children’s character development, particularly in independence, discipline, and social-emotional skills. However, implementation still faces several challenges, including limited parental support, insufficient facilities, and the negative impacts of technology. This socialization activity highlights the importance of collaboration among parents, teachers, and the surrounding community to ensure sustainable character development in children.

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 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.

This article discusses the role of Christian Religious Education (PAK) in shaping inclusive attitudes of students in the midst of diverse Indonesian society. Using a descriptive qualitative approach, this study examines how PAK can teach the values ​​of love, justice, and respect for differences, and their impact on students' character. The results of the study indicate that PAK not only functions as a transmitter of the doctrine of faith, but also as a means to promote tolerance and interfaith dialogue. Teachers play an important role as facilitators who create a safe and supportive learning environment, and integrate multicultural values ​​into the curriculum. Although PAK faces challenges in the learning approach, collaboration between the church, school, and family can strengthen the impact of religious education. Thus, PAK has great potential in shaping a tolerant generation committed to social justice in a pluralistic society.

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.

This study examines the process of religious habituation among congregants at Masjid Jami’ Al-Barokah Yasda, South Jakarta, through the perspective of Peter L. Berger’s theory of social construction. The mosque implements a series of religious programs conducted consistently on a daily basis, including ta’lim, recitation of Rotibul Haddad, congregational shalat tasbih, Yasin Tahlil Barzanji, silaturahmi, and jaulah. This research aims to understand how these programs are designed, implemented, and interpreted so as to shape the religious patterns of the congregation. This study employs a qualitative descriptive approach, with data collected through in-depth interviews with the head of the Mosque Management Board (DKM) and direct observation of religious activities. The findings indicate that religious habituation in this mosque is formed through an interconnected process of social construction: religious programs are formulated by mosque administrators as an expression of religious values and vision (externalization), subsequently carried out on a regular basis until they are accepted as traditions and a collective identity of the mosque (objectivation), and ultimately internalized by congregants as values that shape religious attitudes and consciousness of piety (internalization) in their daily lives.Overall, these religious activities are oriented toward sustaining Rahmatan lil ‘Alamin da‘wah da‘wah that promotes goodness, inner peace, and social benefit for both congregants and the surrounding community. The findings demonstrate that religious habituation, when managed consistently and adaptively, is capable of fostering a living religious culture, strengthening piety, and generating tangible social impacts within an urban religious context.

This study examines the legal provisions regarding interfaith marriage in Indonesia from the perspective of Islamic law and national law. The focus lies on the differences and points of convergence between the two legal systems in assessing the validity of marriages conducted between couples of different religions. This research employs a library research method with a normative-comparative approach, analyzing primary sources such as the Qur’an, Hadith, the Compilation of Islamic Law (KHI), Law Number 1 of 1974 on Marriage, as well as relevant court decisions. The results show that Islamic law explicitly prohibits interfaith marriage, particularly between a Muslim woman and a non-Muslim man, as it contradicts the principles of faith and the objectives of marriage in Islam. Meanwhile, national law through Law Number 1 of 1974 stipulates that a marriage is valid only if conducted according to the laws of each religion and belief, which implicitly rejects the legality of interfaith marriage. In practice, however, some individuals seek legal loopholes through human rights interpretations or by registering their marriages abroad. Therefore, both Islamic and national law share the same goal: to preserve the sanctity of marriage and maintain social harmony based on the divine values upheld by the Indonesian nation.

Village-Owned Enterprises (BUMDes) are a strategic instrument in promoting village economic independence and increasing Village Original Income (PAD). However, in practice, BUMDes management still faces various governance issues, particularly related to human resource capacity, business innovation, and public accountability and trust. This study aims to analyze the acceleration of BUMDes governance from a Reinventing Government perspective through a comparative study between BUMDes in rural and urban areas. This study uses a qualitative method with a descriptive-comparative approach. Data collection techniques are carried out through in-depth interviews, observation, and documentation. The research locations include BUMDes in Paan Leleng Village, Kota Komba Utara District, East Manggarai Regency as a representative of rural villages, and BUMDes in Golo Bilas Village, Komodo District, West Manggarai Regency as a representative of urban villages. The research results indicate that the implementation of Reinventing Government principles in the governance of Village-Owned Enterprises (BUMDes) in both villages has been successful, but not yet optimal. The BUMDes in Golo Bilas Village has advantages in market access, business potential, and innovation, but still faces challenges in accountability and public trust. Meanwhile, the BUMDes in Paan Leleng Village demonstrates strong community participation and social values, but is hampered by limited human resources, technology, and business diversification. Accelerating BUMDes governance requires institutional strengthening, increased managerial capacity, business innovation, and the implementation of governance that is oriented towards results and community needs.