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This article explores the concept of inclusive education from a Christian theological perspective, which emphasizes acceptance and love for all individuals without discrimination. This study analyzes how Christian values ​​can be applied in an inclusive educational environment, especially for students with special needs. The results of the study indicate that a Christian theological-based approach can create a culture of inclusion that strengthens solidarity and equality. This article also discusses the challenges of implementing inclusive education and offers practical solutions for educators.

This study aims to: (1) identify and explain the picture of the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua; and (2) identify and explain the implementation of spiritual and mental guidance in improving the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua. This study uses a qualitative descriptive approach. The data sources in this study consist of primary data obtained from the leaders and members of Battalion A Pelopor Sat Brimob Polda Papua, as well as secondary data obtained from documents, books, and journals relevant to the study. The results of the study indicate that: (1) the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua has been implemented well, which is shown through the participation of members in worship activities at the Al-Muhajirin Brimob Kotaraja Mosque. This obedience is influenced by several supporting factors, including member discipline, support from the work environment and leaders, solidarity between members, and the availability of adequate worship facilities; (2) Spiritual and mental guidance (Binrohtal) is an official program implemented based on the Regulation of the Republic of Indonesia National Police Number 10 of 2018. This activity is held every Thursday after the morning roll call at the Al-Muhajirin Brimob Kotaraja Mosque and is attended by Muslim members. The activity includes reading Ummul Qur'an, Surah Yasin, reciting the Prophet's prayers, and delivering sermons by ustadz. Overall, spiritual and mental guidance activities play an important role in increasing obedience to worship, especially prayer, strengthening spiritual religious relationships, and helping Brimob members face challenges and pressures in carrying out their duties.

This research aims to reveal the history and changes in the implementation procession in the village medical tradition during the month of Muharram, in Kalang Bahu Hamlet, Jawai Laut Village, South Jawai District. The research method used is the historical research method and consists of the following elements; heuristics (data collection); verification (source criticism); interpretation (interpretation of sources); and historiography (writing). The results of the research show that the village medical tradition is a religious tradition, an expression of gratitude for the blessings that God has bestowed upon us, and a tradition of asking God for help to always provide safety and keep us away from danger. The village medical tradition in Kalang Bahu Hamlet underwent a process of change so that it was divided into three periods, the first period 1950-1973, the second period 1973-1983, and the third period 1983-Present. The changes that occur in village medical traditions are caused by the increasing development of people's understanding of religious teachings. Apart from that, the village medical tradition has values ​​contained in it such as religious values, mutual cooperation, solidarity and tolerance.    

This study aims to analyze the thoughts of Sheikh Yusuf Al-Qardhawi regarding income zakat and its role in reducing social and economic inequality. Income zakat is one of the instruments in the Islamic economic system that is believed to have significant potential in creating social justice. Sheikh Yusuf Al-Qardhawi, as one of the leading contemporary scholars, emphasized that income zakat must be optimized in a modern context as a form of social solidarity and redistribution of wealth. Through a descriptive qualitative approach, this study examines Al-Qardhawi's thoughts as expressed in his various writings, especially regarding zakat fiqh. The results of the analysis show that income zakat can be an effective tool in narrowing the economic gap between the rich and the poor, provided that its management and distribution are carried out professionally and transparently. In addition, Al-Qardhawi's thoughts emphasize the importance of the role of the state and zakat institutions in implementing income zakat widely and fairly. This study concludes that the concept of income zakat developed by Al-Qardhawi is relevant to be applied in the context of the contemporary economy to overcome the increasing social and economic inequality.

Sexual violence is a serious problem that causes physical and psychological harm to the victims. In efforts to prevent and address sexual violence, cooperation from all elements of society is very much needed, including through community-based service provider organizations as a form of community participation. This is regulated in Indonesian Law on Sexual Violence, Undang-Undang Nomor 12 Tahun 2022 tentang Tindak Pidana Kekerasan Seksual (UU TPKS) Article 85 regarding Community Participation, both in prevention and victim recovery. The Solidarity Foundation for Women's Humanity and Human Rights (SPEK-HAM) in Kota Surakarta is one of the community-based service provider organizations that play an important role in providing various prevention and victim recovery programs in accordance with the mandate of Indonesian Law on Sexual Violence (UU TPKS). However, in its implementation, SPEK-HAM faces various internal and external obstacles in fulfilling its role as a community-based service provider organization. This study uses the empirical legal research method to analyze SPEK-HAM's participation in implementing the mandate of the Indonesian Law on Sexual Violence in efforts to prevent and recover victims of sexual violence, as well as the challenges it faces. The findings of this research indicate that SPEK-HAM carries out several prevention and victim recovery programs by conducting awareness-raising activities and collaborating with relevant stakeholders. The obstacles encountered in these efforts include internal obstacles from within the organizers of sexual violence prevention and handling, as well as external obstacles which come from the outside.

Focusing on the Catholic understanding of the common good, this article examines its philosophical underpinnings and practical implications. The study analyzes the writings of papal encyclicals and classical Catholic thinkers, highlighting how the concept shapes discussions on social justice, economic policy, and global solidarity.

This community service program was motivated by the suboptimal role of Dasawisma as a grassroots community organization in improving family welfare. Several Dasawisma groups still faced challenges in organizational management, low member participation, and limited understanding of productive and sustainable activity management. The objective of this program was to strengthen the organizational capacity of Dasawisma, increase member participation, and foster a spirit of solidarity and independence toward family welfare. The methods applied included a participatory approach through counseling sessions, group discussions, simple organizational management practices, and mentoring of Dasawisma activities. The results indicated an improvement in members’ understanding of organizational functions and the importance of structured activity planning. Members became more actively involved in preparing work programs, maintaining simple administrative records, and implementing productive and social activities. Behavioral changes were also observed, including increased collective responsibility, stronger cooperation among members, and the emergence of several local leaders. Furthermore, the program fostered a new awareness that Dasawisma is not merely a routine meeting forum, but a platform for empowering women and families toward sustainable welfare improvement.

Islamic trade in Indonesia from pre-independence to contemporary times reflects various features, including nationalist missions, religious solidarity and Islamization. The pre-independence period was marked by nationalist and religious sentiments as a response to discriminatory Dutch colonialism. Religious solidarity is used to inspire unity and independence. After independence, the Islamic trade movement focused more on capitalizing religious organizations for the welfare of the people and da'wah. In the 1990s, the spirit of Islamization strengthened, influenced by the difficulty of access to trade resources and the search for Islamic identity amidst foreign domination. The BMT Movement, Islamic Banks, and Islamic philanthropic institutions responded to this phenomenon, prioritizing empowerment and community education. The phenomenon of the Indonesian trade movement is related to socio-political factors, such as the Dutch East Indies political system and the strength of non-indigenous trade. Islamic trade movements can be classified into two types: the pre-independence period, characterized by religious nationalism in business competition with non-indigenous groups; and post-independence, involving the consolidation of religious groups such as Muhammadiyah and NU, as well as the establishment of BMT and ZISWAF institutions. Islamic trade routes in the archipelago in the past included coastal areas, especially via sea routes which influenced the archipelago as an international trade center. The research method used is a qualitative Library Research approach with a historical-descriptive method. The research results show that the Islamic trade movement is developing in line with social and political dynamics in Indonesia.

The role of religion in the lives of individuals to function as a value system that includes certain norms. Religion influential as motivation in encouraging individuals to perform an activity, due to actions undertaken against a background of religious beliefs assessed as having elements of chastity, and obedience. Religion in the lives of individuals also serves as 1) .Sumber Value In Keeping Decency 2). As Means To Overcome Frustration, 3). As Means To Satisfy Curiosity. Furthermore, with regard to the function of religion in public life. Society is the union of a group of individuals formed by a certain social order. The issue of religion would never be able to be separated from public life, because religion itself turned out to be necessary in social life. In practice, the function of religion in society, among others: 1). Educational function, 2). Rescuer, 3) As of Atonement, 4). As Social Control, 5). As fertilizer Sense of Solidarity. 6). Transformative function, 7). Creative function, 8). Sublimatif function, and 9). Sublimatif function. For further relates to the prosperity and happiness of human beings according to the teachings of Islam can be seen from all sides of which are 1) Social Kewajiban Human, 2). Humans as Pemakmur, and 3). Life Strategies as a winner.

Human rights violations such as domestic violence (DV) remain a major issue in Indonesia. Providing support to DV victims is one way to combat the problem of domestic violence. Solidarity Women for Humanity and Human Rights (SPEK-HAM) is one organization that assists domestic violence victims. The aim of this research is to examine how SPEK-HAM helps domestic violence cases in Surakarta. This study uses a qualitative sociological legal research method. Interviews, observations, and document analysis are the data collection methods used. The findings of this study indicate the importance of SPEK-HAM's role in supporting decisions made in the case of PA Surakarta Number 241/Pdt.G/2023/PA.Ska involving domestic violence. SPEK-HAM's responsibilities include legal assistance, which helps domestic violence victims obtain justice through the legal system; psychological assistance, which involves helping domestic violence victims regain their psychological health; and social assistance, which helps domestic violence victims meet their daily needs..

STAIN MADINA KKN Group 26 was held in Balimbing Julu Village, Padang Bolak Julu, North Padang Lawas, North Sumatra. The main problem is that in Balimbing Julu Village there are no recitation groups specifically for children or teenagers. In Balimbing Julu Village there is no Madrasah Diniyah Awaliyah (MDA) so children's knowledge about religion is still minimal. In fact, there are still many elementary school children who don't know the hijaiyah letters or short letters. With this recitation, children are more enthusiastic about memorizing short suras, practicing prayer and learning monotheism of the Al-Qur'an.By establishing a study park, children can play while learning religious knowledge. Therefore, as STAIN MADINA KKN students, we collected data by conducting observations and surveys (interviews) with the Balimbing Julu community to hold a recitation garden for children, Friday afternoon recitation for mothers and youth recitation or Naposo Nauli Bulung (NNB) specifically for Friday evenings. 'at the existence of these recitations can strengthen ties between communities.To overcome this problem, we planned to alternately set up a place for recitation at the homes of members of the study group, specifically for children's study gardens, we deliberately held it at the KKN post and the next recitation location was taken over by the chairman of the NNB, namely Maralohot Siregar. With this recitation, it is hoped that it will broaden the knowledge of children, recitation mothers and Naposo Nauli Bulung (NNB). After we established a recitation garden, Friday afternoon recitation for women, and Friday evening recitation for Naposo Nauli Bulung (NNB), we understood that the support of the Balimbing Julu village community had a very important role in realizing these recitation activities. People can learn about the meaning of togetherness, solidarity and kinship.

This study aims to determine the perception of grade 8 students of SMPN 2 Padang towards the independent curriculum of dance and what are the obstacles that exist during the learning process This type of research is qualitative and quantitative research. The population of this study was all grade VIII students of SMP Negeri 2 Padang as many as 244 students with a sample of 61 people. Data was collected through interviews, questionnaires and documentation. The steps of analyzing data are data reduction, data presentation and conclusions. The score from the questionnaire result data is calculated by percentage statistics. The results showed that students' perceptions of the independent curriculum for dance learning in grade VIII SMPN 2 Padang were good, because students gave a positive response to the independent curriculum for dance learning which can be seen from the acceptance and evaluation indicators. On the indicators of reception consist of motivation, attention and impression. Students are motivated and very enthusiastic about learning dance using an independent curriculum, because they can work in groups that will foster an attitude of solidarity. Student attention to learning dance using an independent curriculum is very high, because students really want to know more about art learning through the internet. Students are very impressed and agree to learning dance using this independent curriculum, because students can explore their potential and be more confident. In the evaluation indicators, most students answered that they felt completely unburdened by the existence of an independent curriculum in dance learning.

In our life, to choose what is good and to act rightly always required human freedom. Human freedom must be created peace and justice in order to open mind and heard for the common good for all.  All people of God are witness for social justice teaching support for beautiful and meaningful life such as appreciation for the human person dignity’s, awareness of equality, equal participation, and human solidarity. This research use a qualitative method through a literature study in order to acquire data and discover the problem more profoundly. Researchers believe that the successful process of internalizing ethics aims to make life, not just a life that lasts from time to time, but a life that is organized regularly and ultimately reaches the aim of life. This research will answer the “question” is virtue ethics necessary or only an accessory for human beings’ life.  Then, researchers will go further to describe the important values or practices of virtue ethics in daily life. Finally, this research proposes the practical implication based on the critical reflection and suggestion. This implication is an indication for every person to believe that the process of internalizing Ethics is an important way of life.

This research aims to explain that the anomalies created by globalization are driving changes that the public in general is not aware of, where the Baduy people, especially the Outer Baduy, are starting to violate the traditions they hold. Globalization has encouraged hidden capitalism which has succeeded in breaking into the realm of daily life and activities carried out by the Outer Baduy people because the area they live in has been used as a tourist attraction and this has become an opportunity for capitalists to achieve maximum profits; by building market chains (mini markets, accommodation and other public facilities), distributing their products to the Outer Baduy community for sale, and forcing the community to integrate with modern culture such as using smartphones, modern equipment and consuming food. light. Hegemony is the reason this hidden power dynamic of capitalism persists in the lives of the Outer Baduy people, by instilling consumer values and promoting certain products as symbols of status and modernity. This research uses a qualitative analysis method which is based on objective observation; and also uses secondary data obtained through library data collection techniques. This research concludes the need to fight against the hegemony of capitalism through awareness and solidarity from traditional leaders together with the Outer Baduy community in maintaining their traditions and values so that they remain sustainable in the future.

Industrial relations problems are still high, even though they can be overcome by optimizing the role of trade unions in realizing quality industrial relations. The aim of the research is to describe and analyze the role of trade unions in optimizing the quality of industrial relations, the factors that encourage and hinder them, as well as efforts to overcome existing obstacles. HRD informants representing labor unions, management staff and government agencies, were obtained purposively. Data was obtained using interviews and documentation studies, then analyzed qualitatively. Research results: Labor Unions play an optimal role in realizing quality industrial relations; (2) The driving factor is involvement in company, strategic position, communication, and regulation. Inhibiting factors are the quality and quantity of human resources, low worker participation, no cadre formation program, internal conflict, company intimidation, and lack of supervision; and (3) Efforts to overcome inhibiting factors are cadre formation, socialization,solidarity, communication, and supervision

Drug use until now is increasingly concerning, technological advances have an impact as one of the factors in the spread of this prohibited item. Drug addicts are generally still children who are in productive age, namely teenagers aged between 15-19 years. One of the reasons is the lack  knowledge of the dangers of drugs for the health of children in productive age. Most drug addicts can have the effect of wanting to see firsthand, try and end up addicted, with the excuse of wanting to look cool, mature, strong and as a proof of solidarity between friends. This research was conducted related to socialization of the Dangers of Drug Use at Mts Manba'ul Ulum in Japanan Village. At Mts Manba’ul Ulum, we carry out counseling for 70 junior high school equivalent children. We hope that students, especially immature children, will get enough knowledge about the dangers of drugs.

The uniqueness of the Sasak community in preparing for the departure of prospective pilgrims to carry out the Hajj can attract the attention of researchers. So this research attempts to look at the traditions that the community carries out when carrying out the Hajj as well as the implications of the Hajj for the Sasak community. This study uses qualitative research using descriptive qualitative analysis by first collecting data through observations regarding what is happening in society, then conducting interviews. Documentation and individual experience to add data about Hajj. The results of this research show that the traditions before going on the pilgrimage for the Sasak people are still preserved today, because this tradition has existed since ancient times, from the time of our ancestors until now, it has been preserved from generation to generation. like tradition. Begawe, the opening of the pilgrimage, selararan and yasinan. The existence of this tradition has implications for the Sasak community, namely that the community has a stronger sense of solidarity, the community can build its social welfare. And for Hajj pilgrims it will be easy for them to return home.

Violence is an expression carried out by someone as a form of solidarity or a reaction from someone to another person's actions. Violence as justification refers to the use of justifications by criminals to neutralize feelings of guilt for their violent actions. The aim of this research is to explain someone's violent actions as a form of solidarity with a friend using neutralization theory. This research was conducted using a descriptive method with a qualitative approach carried out through data collection techniques by in-depth interviews with informants located in correctional institutions. The results of this research show that violence can occur because of a person's sense of concern for his friend as a form of solidarity.

 Over the years, value has been an important part of philosophical discussions, both implicitly and directly. Spiritualism is a teaching that says that the soul is the absolute reality of nature in the universe, and that the soul is the basis of the universe and provides a rational explanation. The first principle of Pancasila, Belief in One God, shows the value of spiritualism in its foundation. The value of spiritualism in its general form can be seen in the articles of the 1945 Constitution, especially Article 29 of the Amended 1945 Constitution. Spirituality focuses on a way of life, rather than abstract and speculative philosophical formulations. "Spirituality" is also considered a way that can be used to bring a person to the desired life. Exploring the values of Pancasila as a Liberating Spirituality is an effort and commitment as citizens of the nation, state, and religious communities to make Pancasila a guiding spirit in carrying out the governance of personal and social life of the nation and state. The national spirit of Pancasila truly becomes an inclusive social virtue, inspiring, uniting, and liberating all social groups, ethnicities, religions, languages, and aspirations. The spiritual values contained in Pancasila are divinity, humanity, unity, deliberation, and justice. These values are aligned with the universal values of all religions. Taking Pancasila as a liberating spirituality can help integrate the diversity-also known as kebhinekaan-that characterizes Indonesia around the world. In the face of the COVID-19 pandemic, the national spirit and liberating spirituality of Pancasila values are essential to anticipate and deal with such a crisis. The incarnation of the spirit of Pancasila can be seen in the benefits of national life, such as harmony, tolerance, solidarity, compassion, gotong royong, equality of the dignity of every Indonesian before the law, freedom of expression responsibly, and social solidarity. The sense of nationality reminds us how important it is for every Indonesian son and daughter to stick to the basic principles of national life, namely the love of the homeland, language, and one nation, Indonesia. Loyalty is not limited to religion, culture or geographical region. Basic human values can serve as benchmarks for a country's political, legal and economic systems, so that the spiritual values of Pancasila can liberate and liberate every citizen.

This research explores the role of good and effective communication in the IPNU/IPPNU organization in Keboansikep Village. The research focus includes identity between members, quality of cooperation, and solidarity among organizational members. The research method involved interviews with IPNU/IPPNU members to understand their perceptions of the role of communication in the organization. The research results show that although there are efforts to maintain good communication, the existence of group differences can create pros and cons between members. To overcome these obstacles, research recommends regular activities such as meetings and joint sports activities between members. In addition, large activities such as Islamic New Year celebrations can be used to strengthen solidarity through uniting members from various groups. The main challenge in creating effective communication is differences of opinion during meetings, which can be overcome by finding the best solution through a majority vote mechanism. This research emphasizes the importance of good communication in avoiding the formation of groups and maintaining harmony within the IPNU/IPPNU organization. Therefore, routine activities and identification strategies between members are proposed as concrete steps to develop and maintain the sustainability of the organization.