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This community service activity aims to introduce and train students in the process of making AromaKara, a natural air freshener made from kitchen spices as a substitute for artificial fragrances containing volatile organic compounds (VOCs). The method applied in this community service activity is the Participatory Action Research (PAR) method, namely training and direct instruction which was carried out on Thursday, November 20, 2025, at 07.00 WIB at MTsN 1 Palangka Raya City, with a focus on 32 students in grades 8-1. The results of this activity showed an increase in students' understanding of the risks of using synthetic fragrances, the benefits of using natural ingredients, and environmental awareness. Students were also able to make Aromakara products independently and showed high interest during the activity. This training played a role in strengthening students' environmental literacy, scientific literacy, and entrepreneurial interests. Overall, this community service activity demonstrated the effectiveness of experiential learning in the MBKM program and the potential for sustainable development within the school environment.

The role of the Holy Spirit is one of the central aspects of Christian theology, particularly within Evangelical theology, which seeks to uphold a balance between biblical truth and spiritual experience. This study aims to examine the understanding of the Holy Spirit in Evangelical theology, with a specific focus on the relationship between biblical pneumatology and the expressions of contemporary charismatic movements. The approach used is a theological–descriptive study through an analysis of biblical literature, classical Evangelical theological works, and contemporary research on charismatic movements in Indonesia and around the world. The findings indicate that Evangelical theology understands the Holy Spirit primarily as a divine person who works in regeneration, sanctification, and ministry empowerment based on the authority of Scripture. Meanwhile, the charismatic movement emphasizes more phenomenological aspects of the Holy Spirit’s work, such as Spirit baptism, spiritual gifts (charismata), and manifestations of supernatural power. Theological tension arises when charismatic experiences do not always align with the strict Evangelical hermeneutical principles applied to Scripture. Nevertheless, both approaches offer important contributions: biblical pneumatology preserves a healthy doctrinal foundation, while charismatic spirituality reminds the church of the importance of the Holy Spirit’s dynamic power in contemporary ecclesial life. This study concludes that integrating biblical foundations with openness to the work of the Holy Spirit can enrich the understanding and praxis of the contemporary Evangelical church. The church needs to develop a balanced pneumatology that is rooted in Scripture yet responsive to the movement of the Holy Spirit within the changing contexts of time and culture.

This study aims to describe the implementation and outcomes of training on making herbal elixir beverages from nine spice butterfly pea ingredients for exercise mothers as an effort to improve knowledge and skills in processing healthy drinks. The activity was motivated by the limited use of herbal beverages after exercise and the low level of public understanding regarding the benefits of butterfly pea flowers and traditional spices as natural stamina enhancers. The study applied a descriptive qualitative approach through observation and documentation conducted from November 22 to December 5, 2025. A total of 25 exercise mothers participated in the training, which consisted of demonstrations and direct practice in preparing elixirs using dried butterfly pea flowers combined with ginger, turmeric, galangal, lemongrass, cinnamon, cloves, betel leaves, and brown sugar. The results show that participants were able to follow all training stages properly and demonstrated increased understanding of herbal benefits, ingredient functions, dosage accuracy, and processing procedures. Achievement indicators reveal that 92 percent of participants were able to independently prepare the elixir according to the demonstrated steps, 84 percent were able to explain the function of each ingredient correctly, and all groups successfully produced elixir products with color, aroma, and taste that met the expected standards. Participants also responded positively and expressed interest in reapplying the recipes at home and developing flavor variations for personal consumption or small scale business opportunities effectively.

This study aims to analyze the content and substance of the Fourth Hadith in Al-Arba'in An-Nawawiyyah, explore the Islamic educational values contained within it, and examine its relevance to contemporary Islamic religious education. This research employs a qualitative approach using library research methods through an examination of primary and secondary literature related to the hadith and Islamic educational concepts. The data were analyzed using content analysis techniques to reveal both textual and contextual meanings.The findings show that the Fourth Hadith provides an explanation of the gradual process of human creation, the decree of divine destiny encompassing sustenance, lifespan, deeds, and a person’s final fate, as well as an emphasis on the importance of righteous actions in determining one’s end. The hadith encapsulates holistic educational values, including divine values such as belief in destiny, reliance on God (tawakkul), patience, and spiritual awareness; and humanistic values such as moral responsibility, self-control, self-awareness, and consistency in worship and good deeds. These values remain highly relevant for character building in modern learners, especially in facing moral, spiritual, and social challenges.Based on the results, it can be concluded that the Fourth Hadith of Al-Arba'in An-Nawawiyyah plays a significant role in strengthening contemporary Islamic education, particularly in shaping character grounded in sound creed, noble ethics, and strong mental resilience. The findings are expected to serve as a reference for educators, educational institutions, and society in developing more integrative and applicable educational practices.

Modern education has produced various learning theories such as behaviorism, cognitivism, humanism, constructivism, and postmodernism, each contributing significantly to the understanding of learning processes, motivation, and knowledge formation. However, these theories are rooted in secular philosophical foundations that place humanity at the center of truth while neglecting the spiritual dimension revealed in Scripture. This condition creates tension for Christian education, which upholds the Bible as the epistemological basis and ultimate purpose of learning. This study aims to critically examine the secular assumptions embedded within modern learning theories, identify pedagogical elements that can be integrated into Christian education, and formulate strategies for Christian educators to utilize secular theories without compromising their theological foundation. The research employs a descriptive qualitative method through a literature review of books, journals, and relevant academic sources. The findings indicate that although modern learning theories offer valuable pedagogical insights, they contain naturalistic, rationalistic, humanistic, and relativistic assumptions that must be filtered through biblical theology. Christian educators are not required to reject secular theories entirely; rather, they bear an apologetic responsibility to discern useful methods, reject conflicting philosophical assumptions, and direct the entire learning process toward glorifying God. Thus, modern learning theories can function as effective tools within Christian education when positioned correctly as pedagogical instruments under the authority of Scripture.

In this Community Service Program (KKN) activity, the main goal is to strengthen social solidarity among the residents through the celebration of Indonesia’s Independence Day in Penagan Ratu Village. Social solidarity is one of the key factors in maintaining harmony and togetherness within the community. However, in today’s modern era, the spirit of cooperation and mutual assistance tends to decline due to individualism and people’s busy daily routines. Therefore, the Independence Day celebration serves as a strategic moment to revive the sense of brotherhood, unity, and social awareness among the villagers. This program was carried out with the active participation of all community members, including village officials, youth organizations (karang taruna), women’s groups, children, and teenagers. Various activities were conducted such as community clean-up (kerja bakti), traditional games, art performances, and a local MSME (UMKM) bazaar. The implementation method was participatory, emphasizing the active involvement of the community in every stage. The results of the program showed a high level of community participation, stronger social bonds, and an increase in the spirit of mutual cooperation. Moreover, the event brought a positive impact through the empowerment of local MSMEs. Thus, the Independence Day celebration was not merely ceremonial, but also served as an effective medium to strengthen social solidarity, fostering a more cohesive, respectful, and socially aware community in Penagan Ratu Village.

This paper aims to examine the relationship between Social Learning Theory and the principles of Christian education, particularly in character formation and the discipleship process. Social Learning Theory asserts that human behavior is shaped through observation, imitation, and social interaction, thus role models and the environment play a central role in the learning process. This understanding aligns with Christian education, which emphasizes that faith and character are developed through relationships, life experiences, and role models, as demonstrated in God's relationship with Israel, the life of Jesus Christ, and the practices of the early church. The integration of these two approaches demonstrates that effective Christian character formation requires a combination of modeling, mentoring, and a supportive community, along with the spiritually renewing work of the Holy Spirit. Thus, modern psychological theory and the principles of faith education can complement each other to create a holistic approach to Christian education, whether in the church, school, or family.

This community‑engagement study aimed to revitalize the Qur’anic ecosystem in Sempu Village (Ngancar District, Kediri Regency) by fostering inter‑generational synergy—among families, youth communities, and TPQ (Qur’an Study Groups)—using an asset‑based community development (ABCD) approach. The program identified and mobilised local assets such as TPQ students/alumni, active youth, community leaders, mosque/TPQ facilities, and locally established networks to strengthen Qur’an mentoring with a psycho‑spiritual dimension. The research employed a qualitative intervention method executed in three phases: asset mapping & diagnosis; design & implementation of the intervention; and program evaluation & reflection. Results indicated that youth attendance increased from 45 % to 78 %; the number of participating families rose from 18 to 32; and 90 % of TPQ administrators expressed the intention to continue the inter‑generational forum model on a regular basis. Discussion revealed that the intervention did more than improve attendance—it reinforced a sense of ownership, social connectedness, and internalization of Qur’anic values (spiritual well‑being). The psycho‑spiritual approach proved effective in strengthening youth identity and building a sustainable Qur’anic community culture. Limitations include the short duration of the intervention (12 weeks) and persistent communication barriers between generations related to time constraints and family workloads. Recommendations include conducting long‑term measurements, adapting the mentoring modules to accommodate family/youth time issues, and replicating the model in other villages with different characteristics.

Spiritual needs during adolescence are very important because this time in life helps shape who a person is, how they feel, and their beliefs. This study looks at the spiritual needs of teenagers and young people at GKE Betang Kahanjak Palangkaraya, and explores ways that Christian Religious Education (PAK) can help them grow spiritually. By looking at existing research and observing the local context, the study finds that young people need support in their personal spirituality, their Christian identity, building relationships, getting guidance, becoming stronger in tough situations, and making good moral choices. Good PAK approaches include mentoring that focuses on relationships, studying the Bible in a way that fits their situation, using digital tools for spiritual growth, combining service with learning, and guidance that builds strong character. Churches need to keep up with how young people are changing and create new ways of ministry that really help teenagers and young adults grow spiritually.

The global ecological crisis has shifted from being merely a technical issue to a moral-spiritual crisis rooted in an anthropocentric view. This study analyzes the role of eco-theology in Islamic education as the foundation for shaping environmental awareness from a divine perspective. Using qualitative methods with an in-depth literature review approach, this study examines the integration of the values of tawhid, khalifah, and amanah in the framework of the Islamic education curriculum. The findings reveal that Islamic eco-theology offers a transformative paradigm through theological reconstruction that positions nature conservation as a manifestation of worship and religious responsibility. Its implementation through innovative learning strategies such as project-based learning in the “Green Qur'anic School” model and contextual approaches has proven effective in shaping the ecological character of students. The implications of this research encourage the development of a holistic Islamic education model that systematically integrates ecological values through an integrated curriculum, practical habits, and character assessment, thereby producing a generation of Muslims who consistently practice environmental sustainability as a manifestation of divine trust in their daily lives.

This study aims to analyze the use of interior photography as a means to preserve and visually document the FMM Convent Chapel Regina Pacis in Bogor. The chapel is a historic site with significant artistic, spiritual, and architectural value, and has been officially recognized by the central government as a cultural heritage building. The importance of this research arises from the fact that the chapel is not included in the official publication of cultural heritage buildings in Bogor City that has been identified. Its absence from this publication indicates a lack of visual documentation and historical information necessary to support conservation efforts. Insufficient documentation increases the likelihood of losing architectural value should changes or damage occur in the future. To address this issue, the study seeks to produce interior photographic documentation that accurately and clearly represents the architectural identity of the chapel. This research employs a descriptive qualitative approach, consisting of interviews with the chapel’s management, direct on-site observations, and the development of an interior photography concept that considers spatial structure, perspective, and lighting. In this context, interior photography functions not only as an aesthetic medium but also as a preservation tool capable of storing long-term information.The resulting visual documentation is expected to serve as a valuable reference for managers, researchers, and local government authorities, while also encouraging the inclusion of the Regina Pacis Chapel in the official publication of cultural heritage buildings in Bogor City. In this way, the study contributes to strengthening cultural archives and supporting the preservation of historical architecture.

The current practice of Islamic Religious Education (PAI) learning in schools still faces the challenge of the dominance of conventional methods that tend to be teacher-centered, so that the aspect of internalization of values by students is often not optimal . This article aims to describe the characteristics and conceptual relationships between the Social Interaction and Personal learning models in the context of PAI, while also examining the relationship between the two models with constructivist and humanistic learning theories . Through a literature study, the analysis shows that the Social Interaction model based on constructivist theory emphasizes the construction of knowledge through group dynamics, collaboration, and social interaction . Meanwhile, the Personal model based on humanistic theory is oriented towards the development of individual potential, self-awareness, and spiritual reflection . The results of the study conclude that the integration of these two models offers a holistic learning approach, where students not only understand PAI material cognitively, but are also able to actualize religious values through real social experiences and deep personal appreciation .

Education plays a very important role in shaping morality, character, and self-esteem. Through Delors (1996), UNESCO outlines four pillars of modern education: learning to know, learning to do, learning to be, and learning to live together, which support human development. These principles have long been integrated into the Islamic educational tradition through the concept of Kaffah  Islam, which encourages faith, knowledge, and charity. The purpose of this study is to analyze the relevance and integration of UNESCO's educational principles from the perspective of Kaffah  and to analyze their implementation during the colonial era. Through a qualitative approach and literature review, the research findings show philosophical and practical agreement between the two paradigms. Islamic education during the colonial era not only served as a means of teaching religious knowledge but also as a means of fostering moral character, social solidarity, and a sense of responsibility in the face of a discriminatory education system. Thus, the integration of UNESCO and Kaffah  Islam shows that Islamic education had adopted the concept of holistic education before the formation of modern UNESCO. To support civilized independent education, it is important to contextualize these values in order to strengthen national education that balances knowledge, skills, spirituality, and social solidarity. 

Pancasila, as the foundational ideology of Indonesia, plays a fundamental role in shaping a democratic system and ensuring the protection of human rights based on justice. From Yusril Ihza Mahendra’s perspective, Pancasila is not merely a normative ideology but serves as a political and legal paradigm that integrates the values of divinity, humanity, unity, democracy, and social justice into the practice of governance. According to Yusril, Indonesian democracy cannot be equated with Western liberalism, which emphasizes individual freedom; rather, it is a constitutional democracy grounded in the moral and spiritual foundations of Pancasila. The values of Pancasila position human rights in a balanced relationship between rights and responsibilities, as well as between individual and collective interests of the nation. Thus, democracy and human rights, in Yusril’s view, are integralistic—citizens’ freedoms are directed toward realizing social j  ustice and order in national life. This article aims to examine Yusril Ihza Mahendra’s thoughts on the relationship between Pancasila, democracy, and human rights, and their relevance within the context of Indonesia’s contemporary constitutional system.

In recent decades, the concept of healing has developed rapidly, no longer limited to the medical and psychological fields, but also includes spiritual and religious aspects. In the Islamic view, the Qur'an contains the concept of healing through the term syifa', which means healing or medicine for illnesses, both physical and spiritual. This study aims to formulate an understanding of healing in the perspective of the Qur'an by studying verses containing the word syifa', such as QS. Yunus: 57, An-Nahl: 69, and Ash-Syu'ara: 80. The method used is qualitative research based on literature studies by examining various classical and modern interpretations to understand the meaning, context, and values ​​contained therein. The results of the study show that although healing and syifa' are both related to the healing process, they have different foundations. Healing emphasizes more on psychological processes and human experiences, while syifa' is rooted in the teachings of monotheism and describes God as al-Shāfī. The Healer. In the Qur'an, healing does not only mean freedom from physical illness, but also includes inner peace and spiritual closeness to God. Classical interpretations focus more on moral and spiritual aspects, while contemporary interpretations develop these concepts into psychospiritual healing concepts relevant to modern life.

Axiology is a branch of philosophy that examines values ​​in human life, such as goodness, truth, beauty, and the benefits of knowledge. In the context of Islamic education, axiology plays a crucial role in determining the direction and goals of education, namely, to develop individuals who are balanced intellectually, morally, and spiritually, known as insan kamil (the perfect human being). Values ​​in axiology are divided into two primary sources: divine values ​​derived from God's revelation and His attributes, and human values ​​derived from human experience and civilization. These two types of values ​​serve as the foundation for developing a comprehensive Islamic education. The axiology of Islamic education emphasizes not only the attainment of knowledge but also the formation of character and morals in students. Teachers and educational institutions act as agents of values, instilling ethics, aesthetics, and socio-political awareness based on Islamic teachings. By integrating these values, Islamic education aims to produce a generation that is not only intellectually intelligent but also possesses noble morals and is capable of making a positive contribution to society and global civilization. Axiology, therefore, serves as a crucial foundation for realizing a meaningful and humanity-oriented education.

This study aims to examine the effects of workload, job stress, and work spirit on employee performance at PT Victory International Futures Surabaya, a financial services company operating in the highly demanding futures trading industry. Employing a quantitative descriptive–correlational approach, data were collected using a Likert-scale questionnaire and analyzed through multiple linear regression using JASP and Partial Least Squares–Structural Equation Modeling (PLS-SEM) using WarpPLS, which is suitable for addressing multicollinearity issues and relatively small sample sizes (n = 37). The findings reveal that workload and job stress have significant negative effects on employee performance, whereas work spirit has a significant positive effect and emerges as the most dominant predictor. These results reinforce the Job Demands–Resources (JD–R) theory, which posits that job demands such as workload and stress can reduce performance when not balanced with adequate psychological resources like work spirit. Practically, the study recommends that management optimize workload distribution, implement stress management strategies, and strengthen employee motivation to improve performance sustainably. The study is limited by its small sample size and single-company focus, suggesting that future research should expand the organizational context and incorporate additional variables such as job satisfaction or organizational commitment.  

The meaning of gratitude according to the perspective of the Qur'an and its relationship to modern human life which is influenced by technological advances, materialistic lifestyles, and social pressures. In the view of the Qur'an, gratitude is not merely expressed through words, but involves the awareness of the heart, verbal words, and real actions as a form of recognition of the blessings given by Allah SWT. Gratitude also functions as a reflection of faith that combines spiritual, moral, and social elements. In the context of modern life, the meaning of gratitude has shifted due to consumptive lifestyles and the culture of seeking recognition on social media, which has an impact on decreasing feelings of satisfaction and inner peace. This study uses a qualitative approach with a library research method through a review of the verses of the Qur'an, tafsir books, and various relevant academic literature. The results of the study show that the teachings of gratitude in the Qur'an play an important role in maintaining spiritual, emotional, and spiritual balance in the midst of modern life. The application of an attitude of gratitude has been proven to improve mental health, strengthen social relationships, and reduce materialistic tendencies. Furthermore, the value of gratitude can serve as a moral guideline for Generation Alpha, enabling them to balance technological advancement with spiritual life. Overall, the teachings of gratitude in the Quran remain universally relevant, not only as a religious obligation but also as a spiritual and social necessity that can bring happiness, serenity, and meaning to life amidst the dynamics of the digital age.

The rapid development of digital technology and social transformation in the disruption era has significantly influenced adolescent moral development. Families, particularly mothers, play a crucial role in strengthening spiritual values as a moral foundation for children. This community service activity aimed to enhance mothers’ spiritual awareness and parenting capacity in facing moral degradation challenges among adolescents. The program was conducted on January 27, 2026, in RT 3 RW 6 Gondoriyo Village, Ngaliyan District, Semarang, involving ten mothers through interactive lectures and participatory discussions. The results indicate an increased understanding of spirituality not only as religious ritual practice but also as a meaning-making system that guides daily moral behavior. Participants developed critical awareness of digital disruption challenges and recognized their strategic role as moral role models in the family. The activity also generated practical community-based strategies such as strengthening family communication, regulating digital media use, and establishing regular spiritual reflection sessions. This community service demonstrates that empowering mothers through spiritual reinforcement can serve as a preventive approach to adolescent moral degradation and contribute to building resilient and morally grounded future generations.

This study examines the inconsistency between the messages and behaviors of online preachers from Generation Z within the perspective of Islamic education. In the digital era, social media platforms such as TikTok, YouTube, and Instagram have become primary spaces for modern da’wah that are interactive and appealing to younger audiences. However, this advancement also presents significant challenges, particularly the dissonance between the Islamic values conveyed and the preacher’s actual behavior in the public sphere. This research employs a library research method by analyzing theories of communication, digital media, and Islamic education. The findings indicate that the main factors contributing to this inconsistency include algorithmic pressure from social media, commercialization of da’wah, lack of religious mentorship, and the digital culture of Gen Z that prioritizes popularity. From the standpoint of Islamic education, this phenomenon underscores the importance of integrating digital literacy, online preaching ethics, and character formation into both formal and non-formal educational curricula. Therefore, this study recommends strengthening the role of Islamic educational institutions in guiding young preachers so that digital da’wah remains ethical, educational, and truly reflective of authentic Islamic moral and spiritual values.