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The implementation of Christian Religious Education (PAK) plays an important role in strengthening the spiritual growth of the congregation through Sunday worship as a means of continuous faith formation. This research and community service (PKM) activity was conducted at the GKSI Kampung Rama Church with the aim of understanding how PAK is implemented in Sunday worship and its impact on the spiritual life of the congregation. The method used was a qualitative-descriptive approach that included observation, field questionnaires, and literature study. The results of the study show that the church implements PAK through various elements of worship such as sermons, Bible readings, liturgy, praise, and special programs such as catechism, Sunday school, and cell groups. All of these elements complement each other to guide the congregation towards maturity in faith and a comprehensive understanding of God's word. However, there are several challenges in implementing PAK, such as limited teaching staff, lack of facilities, the influence of culture and globalization, and lack of support from families and congregations in spiritual guidance. To overcome these challenges, the Church has made several improvements, such as improving the quality of teaching the Word, developing participatory worship, utilizing technology to train ministers, and forming communities for spiritual guidance after worship. Through these efforts, the spiritual growth of the congregation has shown positive and more focused changes. Thus, the implementation of PAK through Sunday worship has proven to be effective in helping the congregation grow spiritually and strengthen their faith in their daily lives.

The main problem with the water heating system on offshore platforms is the absence of water level monitoring and automatic overflow detection. This has the potential to cause hot water spills that endanger workplace safety and operational efficiency. This research designs and implements a water level monitoring system based on the Arduino Uno microcontroller with HC-SR04 ultrasonic sensors. The system is equipped with LED indicators, a buzzer alarm, and a 16x2 LCD to display water level status in real-time. Water levels are classified into three zones (low, medium, high), and overflow is detected if the water is within 3 cm of the sensor. Testing was conducted on a 5-liter simulation tank representing actual 500-liter tank conditions. Test results showed a reading accuracy of 96% and a quick system response to overflow conditions (<1 second). This system is economical, easy to develop, and highly applicable for offshore environments. In addition, this system can be integrated with IoT technology for remote monitoring.

The implementation of Good Corporate Governance (GCG) is a crucial foundation for maintaining public trust in Indonesia’s Islamic banking sector. Yet, the effectiveness of GCG is often debated because formal practices tend to be technocratic and procedural, lacking deeper internalization of Sharia Ethical values. This study analyzes the application of GCG based on Sharia Ethics at Bank Syariah Indonesia (BSI), with a case study at KCP Sawangan Sari Plaza. Using a qualitative approach and case study method, data were collected through source triangulation, including in-depth interviews with the Branch Operation and Service Manager (BOSM), customer service officers, and tellers. These interviews were supported by participatory observation and an examination of corporate documents. The findings reveal no significant discrepancy between formal GCG practices and Sharia Ethics at the research site. GCG principles such as Transparency, Accountability, Responsibility, and Fairness are consistently implemented and rooted in ethical values like Amanah (trustworthiness), Shidq (honesty), and ’Adl (justice). A key insight from this study is the shift in employee motivation from fear-based compliance toward value-based compliance. This shows that the integration of GCG and Sharia Ethics is strongly influenced by ethical leadership and the development of a spiritual work culture at the branch level.

Educational transformation in the era of globalization and the Industrial Revolution 4.0 requires educational institutions not only to produce academically competent graduates but also individuals with entrepreneurial spirit, creativity, and adaptability. The high rate of educated unemployment indicates the need for alternative approaches, one of which is the implementation of an edupreneurial business model. This concept integrates entrepreneurial principles into educational management, emphasizing innovation, value creation, and sustainability. This study analyzes the application of business models in edupreneurship within formal educational institutions, covering conventional, digital, and social models. The findings indicate that edupreneurship enhances educational relevance, expands accessibility, and supports financial independence of institutions. Social edupreneurship is considered effective in promoting educational equity through socially impactful business models. The success of implementing an edupreneurial business model depends on continuous innovation, technological utilization, strategic partnerships, and diversification of funding sources. Therefore, edupreneurship is recommended as a visionary, adaptive, and sustainable strategy for educational transformation.

This study aims to analyze the definition and concept map of Islamic Education (IPI) within the philosophical framework of Prof. Dr. Hasan Langgulung. IPI is strategically positioned as a discipline that bridges theoretical studies and educational practices in responding to contemporary challenges, while also serving as a foundation for character formation. The method used is library research with a qualitative approach, analyzing primary and secondary documents to synthesize a complete IPI concept map. The results of the study show that Langgulung defines IPI comprehensively as a normative field of science, exploring the process of multi-dimensional human growth (physical, soul, mind, spirit), and utilizing integrative sources of knowledge (revelation, reason, experience). This approach is based on three solid philosophical pillars: Ontology (human nature and fitrah), Epistemology (integration of revelation, reason, and experience), and Axiology (utility values to form a perfect human being). Langgulung's thinking elevates the discussion of IPI from the operational level (Tarbiyah, Ta'lim, Ta'dib) to the philosophical level, providing a solid foundation for IPI as a complete discipline.The ultimate goal is to produce a perfect human being capable of fulfilling the balanced roles of 'Abdullah (servant of God) and Khalifatullah fil Ardh (leader on earth), by optimizing the full potential of human nature. This educational model is considered relevant in contemporary discourse to integrate religious and general knowledge and address the moral crisis.

Popular culture and digitalization have become the main context of the lives of Catholic children and adolescents, thus having a significant impact on the formation of their identity, values, and practices of faith. Phenomena such as social media, music, movies, and digital games are not only entertainment spaces, but also pedagogical spaces that shape the way of thinking and spirituality of the younger generation. This study aims to analyze the relevance of Thomas H. Groome's Shared Christian Praxis (SCP) model as a contextual catechesis approach for children and adolescents living in popular culture. Using a qualitative method based on literature studies, this study interprets popular cultural dynamics, the principles of the Church's faith education, and the SCP approach through hermeneutical and thematic analysis. The results show that traditional catechesis approaches are no longer adequate to answer the needs of the digital generation which demands a dialogical, participatory, and experiential learning process. The SCP approach has been proven to be able to integrate students' experiences, critical reflection, the Church's story of faith, hermeneutical dialogue, and concrete actions as a single faith-building process. Thus, this research makes a practical contribution to the Church and Catholic educational institutions in designing catechesis strategies that are more relevant, contextual, and able to respond to the challenges of popular culture faced by the younger generation.

This study, titled “Happiness According to Hamka and Its Relevance to Efforts to Overcome Mental Distress,” is motivated by the increasing mental strain experienced by modern society, which is reflected in rising levels of stress, anxiety, loss of life meaning, and various forms of depression. These symptoms indicate a deeper spiritual and emotional imbalance that cannot be resolved solely through clinical approaches, but requires insights from philosophical and religious thought. The purpose of this research is to reexamine Hamka’s concept of happiness and identify its relevance in supporting efforts to reduce mental distress in contemporary life. Using a qualitative-descriptive method with a library research approach, this study reviews Hamka’s key writings such as Tasawuf Modern, Falsafah Hidup, and Lembaga Budi alongside literature on psychology and mental health. Through a hermeneutic-philosophical analysis, the study finds that Hamka defines happiness as inner tranquility rooted in faith, sincerity, and spiritual connection with God, rather than material satisfaction or outward pleasures. He emphasizes that true happiness is achieved when intellect, emotion, and faith interact harmoniously, allowing individuals to manage desires, accept destiny, and uphold moral awareness. This perspective is highly relevant for addressing mental distress today, as Hamka highlights the importance of spiritual strengthening and purification of the soul as forms of internal healing capable of fostering resilience and emotional stability.

The development of information and communication technology in the 21st century has driven a major transformation in the world of education, including in Islamic Religious Education (PAI). The learning process is no longer limited to conventional classrooms but has shifted to interactive and dynamic digital spaces. This study aims to analyze the role of technology in PAI learning innovation by reviewing its effectiveness, challenges, and implementation strategies from a pedagogical and theological perspective. Through a library research approach with content analysis of scientific literature, this study found that the use of digital technologies such as e-learning platforms, social media, and Islamic applications has the potential to strengthen the internalization of Islamic values ​​in a contextual and engaging manner for the digital native generation. However, the application of technology in PAI still faces various obstacles, such as disparities in access, low teacher digital literacy, and the threat of religious disinformation in cyberspace. Therefore, technology integration must be accompanied by strengthening digital ethics and the principles of maqāṣid al-syarī'ah to prevent the erosion of the spiritual value of Islamic education. The study's findings demonstrate that effective Islamic Religious Education (PAI) learning innovations focus not only on the use of digital media but also on character development and noble morals through holistic, creative, and humanistic learning designs. This research contributes to the formulation of a new paradigm for Islamic education that integrates technology and spirituality as a means of developing a generation of Muslims who are morally upright, critical, and adaptable to the challenges of the digital era.

This research is based on the awareness that music functions both as an artistic expression and as a cosmological representation embedded within the cultural structures of traditional societies. The Siwaluh Jabu traditional house in Lingga Village, North Sumatra, was selected as the object of study to examine the relationship between music and the cosmological views of the Karo people. The purpose of this study is to reveal the meaning of music within cultural practices and rituals carried out in the Siwaluh Jabu House, as well as to explore musical elements that reflect the continuity between humans, ancestors, and the universe. This research employs a qualitative approach, with data collected through literature review, participatory observation, and interviews with traditional leaders and local artists. The data analysis was conducted through data reduction, classification, data presentation, and drawing of conclusion. The results of the study show that music both the vocal mantra “ole…ah…ole” and the Gendang Lima Sendalanen ensemble contains symbolic values that interpret wood as a natural element, sustain social connections between groups, and reinforce the social system embedded in the spatial organization of the Siwaluh Jabu traditional house. Music serves as a medium of spiritual and cultural communication that unites the physical and metaphysical dimensions of life. The implications of this research enrich the perspective of music culture and emphasize the importance of preserving traditional music as a local knowledge system integrated with the cosmology of the Karo people.

The era of automation has brought profound changes to the educational landscape through the integration of intelligent technologies, artificial intelligence, and digital systems that increasingly shape learning processes. This transformation not only affects the interaction patterns between educators and learners but also shifts foundational educational values and introduces significant ethical challenges. In the context of Islamic education, these changes require a reformulation of relevant educational values to preserve learners’ moral and spiritual integrity. This study aims to analyze Islamic educational values in the age of automation and examine their ethical implications for strengthening character education. Through a comprehensive literature-based approach, the study finds that values such as amanah (trustworthiness), adl (justice), ihsan (excellence), mas’uliyyah (accountability), and mujahadah (perseverance) serve as essential instruments in building learners’ character so they can use technology wisely and responsibly. Furthermore, the study emphasizes that automation demands the integration of digital literacy and Islamic moral literacy to prevent dehumanization, digital plagiarism, technology dependence, and the decline of spiritual awareness. The findings indicate that character education grounded in Islamic values provides a strong ethical framework for addressing emerging moral risks in the digital era. Therefore, curriculum reconstruction, strengthening the role of educators as “digital murrabbi,” and the proportional use of technology aligned with maqāṣid al-syarī‘ah are required. This research contributes by offering a comprehensive Islamic ethical perspective as a foundational framework for the development of character education amid the rapid and inevitable acceleration of automation.

Kajian ini membahas aspek-aspek nilai dalam Islam yang berkaitan dengan pengembangan serta penerapan ilmu pengetahuan, dengan penekanan pada pentingnya maqashid al-syariah sebagai dasar etika dalam ilmu. Tujuan utama dari penelitian ini adalah untuk menjelaskan bahwa ilmu dalam konteks Islam tidak netral dari nilai-nilai, melainkan selalu diarahkan untuk kebaikan bersama, keadilan, dan penghormatan terhadap nilai kemanusiaan. Dengan menggunakan pendekatan kualitatif deskriptif, penelitian ini mengeksplorasi konsep dasar nilai dalam ilmu Islam seperti ibadah, amanah, kerahmatan, dan tanggung jawab etis, serta bagaimana prinsip-prinsip maqasid yang mencakup hifz al-dīn, hifz al-nafs, hifz al-‘aql, hifz al-nasl, dan hifz al-māl diterapkan dalam praktik ilmiah masa kini. Hasil tinjauan menunjukkan bahwa penerapan etika ilmu yang didasarkan pada maqasid dapat menyelaraskan kebebasan berpikir dengan tanggung jawab spiritual, sehingga ilmu dapat menjadi media untuk ibadah dan kebaikan yang universal. Penelitian ini menekankan bahwa mengintegrasikan nilai-nilai dalam Islam ke dalam ilmu pengetahuan merupakan kunci untuk membangun budaya ilmiah yang etis, adil, dan sesuai dengan tantangan era modern.

This study aims to comprehensively identify and map various models, strategies, and approaches to Christian Religious Education (CRE) learning that integrate digital technology with Christian values and their relevance to the formation of moral character in Generation Z, and to analyze Christian principles that need to be maintained along with innovative learning strategies to overcome the moral challenges of Generation Z in the digital era. This research uses a literature review method by analyzing 25 scientific journal articles published in 2023-2025 through thematic analysis techniques. The results show that there are five models of digital technology integration in CRE learning: platform-based digital learning, contextual-digital learning, collaborative-participatory learning, artificial intelligence-based learning, and hybrid learning. Implementation strategies include the use of interactive multimedia content, social media ministry, online learning communities, digital project-based learning, and immersive technology. Christian principles that need to be maintained include the supremacy of God's Word, learning centered on relationship with God, the importance of faith community, digital integrity, and balance between digital and direct spiritual experiences. This research provides theoretical contributions in the form of comprehensive mapping of technology integration in CRE and practical contributions in the form of recommended learning strategies that can be implemented to shape the moral character of Generation Z in the digital era.  

This study aims to examine the level of mastery and application of Pancasila values as the state's philosophical foundation (Philosofische Grondslag) among Indonesian students, particularly in facing the currents of globalization and information disruption in the digital era. From a legal perspective, Pancasila holds the position of the state's fundamental norm (Staatsfundamentalnorm) which serves as the basis for the entire Indonesian legal system (Grundnorm), while also functioning as the nation's unifying bond and national worldview (Weltanschauung). The research employed a quantitative descriptive method with an incidental sampling technique involving 10 students as respondents. The data collection tool was a closed questionnaire using a Likert scale with four response options, evaluating four dimensions: (1) mastery of the five Sila principles, (2) understanding of Pancasila as the state foundation, (3) historical knowledge of the Pancasila formulation, and (4) practice of Pancasila values in daily activities. The findings indicate a very adequate level of understanding among respondents regarding Pancasila's position as the state foundation (93.3% Strongly Agree) and the urgency of understanding Pancasila for all Indonesian people (93.3% Strongly Agree). The majority of respondents felt capable of describing the five Sila principles (73.3% Strongly Agree) and understood Pancasila's function in maintaining national unity. The implementation of Pancasila values in daily behavior, such as tolerant attitudes and the spirit of gotong royong (mutual cooperation), showed a high level of affirmation (an accumulation of 86.6% Agree and Strongly Agree). Nevertheless, a gap in understanding was identified in the dimension of the history of Pancasila's formulation, with 20% of respondents giving a neutral response. Educational institutions were deemed to have contributed effectively (a total of 93.3% Agree and Strongly Agree) in promoting the internalization of these values.Comprehensively, the level of student understanding of Pancasila as the state foundation is categorized as satisfactory. This study suggests strengthening the learning material regarding the historical process of Pancasila's ratification and innovation in teaching methods that are more contextual, creative, and applicable (educational, recreational, reflective, and futuristic) to ensure the comprehensive internalization of Pancasila values—covering cognitive, affective, and psychomotor aspects—as a pillar of national ideological resilience in facing future challenges.

This article thoroughly examines Imam Al-Ghazali's views on Islamic education and adab, with an emphasis on a holistic framework that combines knowledge, faith, charity, and morals to form an insān kāmil (perfect human being).  Al-Ghazali, a scholar from Tus, Persia, in the 11th century, defined education as a process of moral development and purification of the soul. The main goal of education is to obtain worldly and spiritual happiness. He opposes the educational paradigm of modern philosophers which focuses only on rationality. He emphasized that knowledge without adab is like fire which has no light.Adab is the main pillar of the educational process and helps children learn noble qualities such as patience, humility and honesty. This is implemented from an early age through spiritual practices such as dhikr and muhasabah.  In his great works, such as Iḥyā' 'Ulūm ad-Dīn, Ayyuhal Walad, and Tahāfut al-Falāsifah, Al-Ghazali combines rationalism with Sufism. He opposed the dichotomy between worldly knowledge (such as medicine and mathematics) and the hereafter, claiming that revelation provides a balance to prevent misguidance. His educational methods, based on internalizing values, examples, and ethical discussions, support the role of teachers as moral and spiritual role models and students as ethical learners. This thinking is highly relevant to modern education, especially in Indonesia, where a character-based curriculum is implemented by the Ministry of Education and Culture and institutions such as the State Islamic University (UIN) use a holistic approach to address the moral crisis caused by technological advancements. The main challenge lies with educators who lack an understanding of Sufism, which requires intensive training.

This research analyzes the dynamics of hegemony and resistance in the Lio indigenous community of Ende Regency, East Nusa Tenggara, focusing on the power practices of mosalaki (traditional elites) and the forms of hidden resistance developed by farming communities. Using an ethnographic approach over four months in Keliwumbu Village, this study combines Antonio Gramsci's concept of hegemony with James Scott's theory of hidden transcripts to understand the complexity of power relations in traditional societies experiencing economic transformation. Data were collected through participant observation, in-depth interviews with 18 informants, and document analysis, then analyzed using a thematic approach. Findings indicate that the legitimacy of mosalaki power is constructed through three main pillars: genealogical narratives derived from the myths of Lepe and Mbusu, control over customary land encompassing 70% of agricultural land, and ritual authority positioning them as intermediaries with ata mate (ancestral spirits). Hegemonic practices operate through the pire system (customary prohibitions), mandatory nggua rituals requiring offerings, and control over decision-making as evidenced in the coal-fired power plant construction case. However, farming communities have developed hidden resistance in the form of subtle sabotage, passive non-compliance, gossip and informal criticism, and exit strategies through migration and purchase of alternative land. This resistance operates within the same cultural framework as the hegemony it contests, developing alternative interpretations of "true custom" rather than rejecting the traditional system entirely. This research contributes to theoretical understanding of hegemony in non-Western societies and reveals that "local wisdom" discourse can be manipulated to perpetuate structural inequality. Practically, these findings demonstrate the need for more critical approaches in development policies that accommodate internal power dynamics of indigenous communities to prevent reinforcement of local elite domination

This article explores the application of the Deep Learning approach in inclusive Islamic Religious Education (PAI) for children with special needs (ABK), with a focus on improving the understanding of abstract concepts such as monotheism and morals. The main problems faced by ABK in PAI learning include difficulties in understanding religious concepts due to cognitive, emotional, and sensory challenges. The purpose of this study is to analyze the urgency of Deep Learning in improving the spiritual understanding, motivation, and well-being of ABK through more personalized and reflective learning. The methods used include reflective strategies such as journals and discussions, adaptive media in the form of animation and audio, and collaborative learning with peers. The findings show that the application of Deep Learning improves ABK's in-depth understanding of religious values, as well as spiritual motivation and the ability to apply ethics in everyday life. The conclusion of this study is that Deep Learning can be an effective solution in inclusive PAI learning, supporting teachers in developing more humanistic learning designs and focusing on the character building of ABK.

Islamic education has a strategic role in shaping the character, morality, and spirituality of students, but it is faced with complex challenges in the era of social, cultural, and technological transformation. The low pedagogic and professional competence of some teachers, the limitations of digital literacy, the dominance of conventional learning methods, and a less contextual curriculum are significant obstacles. This service program is designed to improve the competence of madrasah teachers through participatory training approaches, intensive mentoring, and strengthening learning communities based on the concepts of Technological Pedagogical Content Knowledge (TPACK) and Professional Learning Community (PLC). Activities include initial assessments, competency workshops, the use of learning technology, weekly mentoring, and pre-test and post-test evaluations. The results showed a significant increase in pedagogic competence (28%) and mastery of technology (34%), accompanied by positive changes in motivation, innovative attitudes, and awareness of contextualization of teaching materials. However, time constraints, variations in digital literacy, and institutional support are obstacles that need to be overcome through synergy between stakeholders. These findings underscore the importance of continuous, reflective, and contextual coaching models to strengthen the role of teachers as agents of change in Islamic education.

This study aims to design and analyze a more effective Islamic Religious Education (IRE) learning model by integrating humanistic principles with Islamic spirituality. This integration is important because traditional IRE learning has largely focused on cognitive mastery, while affective and spiritual dimensions have not been developed optimally. Using a descriptive qualitative method with a literature study approach, this research reviews books, academic journals, and previous studies relevant to humanistic and spiritual-based learning. Content analysis is then employed to identify thematic patterns that explain how both approaches can strengthen one another within the IRE learning process. The findings reveal that integrating humanistic and spiritual elements results in deeper, more reflective, and transformative learning experiences. The humanistic approach allows students to develop self-awareness, value personal experiences, and fulfill emotional needs, whereas Islamic spirituality reinforces the values of tawhid, moral character, and divine consciousness. Teachers play a crucial role as facilitators who guide students through learning experiences that combine humanistic empathy and Islamic values. Authentic assessment methods such as reflection journals, moral portfolios, and behavioral observations are used to evaluate student development. Overall, this study concludes that an IRE learning design grounded in both humanistic and spiritual approaches can foster intellectually capable, emotionally mature, and spiritually grounded learners who are well-prepared to face the challenges of the digital era.

This study aims to analyze the educational service marketing strategies implemented by Pesantren Islam Internasional Al Andalus, Bogor, within the framework of Marketing 6.0. A qualitative approach with a case study design was employed to explore the institution’s marketing practices. Data were collected through in depth interviews, observations, and document reviews, and analyzed using thematic analysis to identify emerging strategic patterns. The findings reveal five key themes: strengthening value based Islamic and international branding, utilizing digital marketing strategies to expand promotional reach, applying personalized approaches in interactions with prospective students and parents, the critical role of human resources and alumni in shaping institutional reputation, and internal, external challenges affecting marketing effectiveness. These findings highlight that adopting Marketing 6.0 in Islamic boarding schools requires not only the use of digital tools but also the integration of spiritual values, humanized service, and consistent narrative communication. The study contributes to the literature on Islamic education marketing by offering new insights into a marketing model that aligns with value driven educational institutions in the digital era.

The growth of the elderly population reaching 12% requires efforts that not only focus on weaknesses, but also the potential of the elderly. This study aims to describe the potential and strengths of the elderly, analyze the role of LKS LU Payung Besurek in implementing the Strengths Perspective and the Asset-Based Community Development (ABCD) model in assisting the elderly. The research approach uses descriptive qualitative, six people consisting of; the head of the institution, social workers, and four assisted elderly determined by purposive sampling technique. Data collection uses interviews, observation, and documentation. Data analysis uses the Miles and Huberman model, namely, the results of the study show that the assisted elderly LKS LU have physical, economic, social, spiritual, and psychological potential. The elderly are still able to work simply, are active in religious, social, economic activities and have good life motivation.The institution plays a role through spiritual, social, health, and economic development, including skills training. The Strengths Perspective approach is seen in efforts to explore and strengthen the potential of the elderly, while the application of the ABCD model is reflected in five principles: community leadership, social relationships, asset utilization, place-based, and inclusion without discrimination. This study concludes that the eld erly can remain independent, productive, and empowered if they receive support from institutions, families, and the social environment.