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Happiness is the ultimate goal of every human aspiration. To achieve it to the fullest, humans strive to utilize all their potential. However, in practice, conflicts often arise between personal interests and the interests of others. The desire to realize all dreams becomes problematic when carried out without regard for moral values, especially in a household life built through the sacred bond of marriage. Many married couples fail to create domestic happiness due to uncontrolled ambition. This ambition, when not balanced with ethics and morals, has the potential to cause domestic conflict that results in the neglect of children's education in the family. A current widespread phenomenon shows that married couples spend more time outside the home for work reasons. This opens up opportunities for promiscuity in public spaces and reduces attention to family. If this phenomenon continues, serious problems in the family will become increasingly apparent. The rights and obligations of husband and wife are neglected, affection for children is diminished, and ultimately children feel more comfortable seeking environments outside the home. This condition becomes the entry point for negative speculation from society about married couples who are considered negligent in their household obligations. This research is expected to provide a significant contribution to understanding how families should function optimally. By placing religion as a foundation and making ethics and morals the foundation of social interactions, families can return to their true nature as the birthplace of quality generations with character, ethics, and spiritual values.  

Drug abuse among adolescents is a serious problem that requires a comprehensive prevention strategy. One key element in this effort is family education, which plays a frontline role in protecting adolescents from the negative influence of drugs. Through consistent education, supervision, and emotional support, families can build a foundation for positive behavior and mental resilience in adolescents. Effective family education includes open communication between parents and children, teaching moral and religious values, and creating a safe, harmonious, and warm home environment. Healthy communication allows adolescents to feel comfortable discussing problems or pressures they face, thereby minimizing the risk of falling into drug abuse. In addition to the role of the family, psychological approaches such as Cognitive Behavioral Therapy (CBT) have proven effective in strengthening adolescents' resilience to social pressures and the temptation of drugs. CBT focuses on helping individuals recognize and change negative thought patterns and risky behaviors that trigger abuse. With CBT techniques, adolescents can learn stress management skills, improve decision-making skills, and develop healthier, adaptive behaviors. The integration of family education and CBT therapy results in a more holistic prevention approach. Families provide a foundation of morals, values, and emotional support, while CBT strengthens adolescents' psychological abilities to face life's challenges. This synergy can increase resilience, reduce vulnerability to negative influences, and equip adolescents with effective strategies for resisting drugs. By optimizing the role of the family and combining it with psychological interventions, it is hoped that a healthy, productive young generation will emerge, free from the threat of drugs, enabling them to contribute positively to society and the future of the nation.

In society, there are terms like Lesbian, Gay, Bisexual, Transgender (LGBT) which are generally considered as a form of sexual orientation deviation. Sexual orientation itself refers to a person's emotional, physical, or romantic attraction to either the same or the opposite sex. Some countries legalize homosexual life, including same-sex marriage, but in the context of sexual deviation, homosexuality is considered contrary to the norms and values maintained in society. Based on this, several issues are raised, namely how Indonesian criminal law, especially the Criminal Code (KUHP), regulates LGBT; looking at Law Number 39 of 1999 concerning Human Rights for LGBT; and what legal efforts are made by the government to address issues related to LGBT. The author uses a descriptive analytical research method, with a normative descriptive approach that examines literature and regulations using qualitative legal analysis. The research results show that the provisions regarding homosexuality in Indonesian criminal law, which include Lesbian, Gay, Bisexual, and Transgender, are contained in Book II of the Criminal Code, Chapter XIV concerning Sexual Crimes, Article 292, and for cases involving children, are stipulated in Article 82 paragraph (1) of Law Number 35 of 2014. Furthermore, there is no legal recognition of homosexuality, and the law only permits homosexual practices involving children under the age of majority. The constitution recognizes human rights with limitations that may not conflict with regulations, morals, religious values, or public safety. The government is making efforts by coordinating not only with the LGBT community but also with relevant agencies, preventing violations arising from policies or systems, and continuously raising awareness among the government, the public, and various parties regarding human rights principles.

This article aims to examine in depth the implementation of moral values in Islamic educational institutions as a strategic step in shaping students who are not only intellectually intelligent, but also excel morally and spiritually. This research uses a qualitative approach with a library study type, through analysis of Islamic literature, articles on moral education, and relevant research results that discuss moral values. The results of the study indicate that the implementation of moral values in Islamic education includes three main aspects. First, morals towards Allah, including instilling piety, sincerity, and obedience through worship, spiritual habits, and strengthening religious ethics. Second, morals towards fellow human beings, which are realized by fostering honesty, justice, tolerance, empathy, and social responsibility through daily interactions, cooperation, and social activities. Third, morals towards nature, which includes instilling an attitude of love for the environment, preserving God's creation, and building ecological awareness as part of a Muslim's moral responsibility. Strategies for implementing moral values include integrating values into all subjects, providing role models by teachers and other educational staff, fostering positive behavior within the school environment, and continuously evaluating student attitudes and behavior. This strategy is designed to instill moral values not only at the cognitive level but also as concrete habits in daily life. This article's contribution lies in developing a conceptual and practical framework for building an Islamic education system oriented toward holistic character formation. With this approach, moral values are expected to be thoroughly internalized in students' personal, social, and environmental lives.  

As the first principle of Pancasila, Belief in the One and Only God holds a fundamental position in shaping the moral and spiritual direction of the Indonesian nation. Divinity serves not only as an ideological foundation but also as an ethical guideline guiding individual behavior and national life. In the current global context, where secularism is rapidly advancing and encouraging a separation between religion and the public sphere, the relevance of divinity is even stronger. Uncontrolled secularism has the potential to weaken the moral foundations of society, erode social solidarity, and trigger a value crisis that threatens national integrity. Divinity serves as a counterbalance to global trends often dominated by materialistic and individualistic views. In this situation, strengthening divinity principles is a strategic necessity, both in the formulation of public policy, the national education system, and in the practice of social life. Public policies based on divinity can ensure that development does not merely pursue economic growth, but also pays attention to social justice, shared prosperity, and the preservation of human values. In education, internalizing religious values encourages the development of students' character with integrity, respect for diversity, and high moral awareness. Meanwhile, in the social realm, the application of these values strengthens tolerance, maintains harmony between religious communities, and affirms unity in diversity. This article emphasizes that religious values are not merely normative ideological symbols, but rather pillars of national integration capable of addressing the challenges of the times. By reviving the spirit of Belief in the One and Only God in every aspect of life, Indonesia can confront the influence of global secularism without losing its spiritual identity, while simultaneously building a just, civilized, and sustainable society. In addition, the application of religious values in Pancasila also has strategic relevance in Indonesia's cultural diplomacy and foreign policy.

Moral and social education in Islam plays a crucial role in shaping children's character, developing noble character and social responsibility. In this context, the Prophet Muhammad (peace be upon him) serves as a prime role model, whose behavior and sayings provide comprehensive guidance for the development of character values. This study aims to analyze authentic hadiths depicting the Prophet's interactions with children to uncover key moral and social values that can be integrated into contemporary Islamic education. The method used is a descriptive qualitative approach with thematic analysis techniques. Data were collected from relevant authentic hadith literature and then analyzed to identify moral values such as honesty, compassion, justice, empathy, and respect for children's rights. The analysis also considered the historical and social context of the hadiths, allowing interpretations of the values to be tailored to current educational needs. The results show that the Prophet Muhammad taught moral and social principles not only through verbal statements but also through concrete examples in his daily life. For example, he demonstrated gentleness toward children, respected their opinions, appreciated good behavior, and reprimanded them wisely when mistakes occurred. This approach creates an educational pattern that is not authoritarian, but rather builds positive emotional bonds between educators and students. These findings emphasize the relevance of prophetic values in shaping character education in the modern era, which often faces challenges of morality and the degradation of social values. Integrating these values into the curriculum and educational practices in schools and families is expected to produce individuals who are not only intellectually intelligent but also possess high moral integrity and social sensitivity.

In today's digital era, technological development is occurring rapidly and having a significant impact on various aspects of human life, including Islamic da'wah. The transformation of the spread of Islamic teachings in the digital age has become inevitable along with the rapid advancement of information technology, particularly with the advent of Artificial Intelligence (AI). This study aims to explore how AI is utilized in spreading Islamic values and analyze the accompanying ethical and theological challenges. This research uses a qualitative approach with a literature study method, which includes a review of scientific journals, articles, and contemporary Islamic documents. The results show that AI has been applied in various forms of digital da'wah. For example, Islamic chatbots that can automatically answer religious questions, prayer and other worship reminder applications, and Quran learning platforms equipped with voice recognition and tajweed recitation technology. Although innovative and promising, the use of AI in da'wah poses challenges, particularly the threat to authority over scientific knowledge, the validity of religious content, and the risk of dehumanization in the process of conveying Islamic teachings. Therefore, an adaptive yet ethical approach to Islamic preaching is needed, involving collaboration between religious scholars, academics, and technology experts. This approach must take into account the values of Islamic law, morality in digital communication, and sensitivity to the cultural context of Muslims. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Going forward, a sustainable Islamic digital ecosystem needs to be built so that technology becomes not only a tool, but also a means of increasing faith and piety.

This study aims to examine in depth the role of Islamic Religious Education (PAI) in shaping the character and ethics of students at Madrasah Aliyah Al-Hikmah, Ciruas, Serang, Banten. Amidst the challenges of globalization and modernization that bring changes in values and behavior, PAI plays a strategic role in instilling moral, spiritual, and social values in students. Religious education not only teaches religious knowledge but also shapes attitudes, behaviors, and mindsets in accordance with Islamic teachings, enabling students to cope with diverse environmental influences. This study uses a qualitative descriptive approach with data collection techniques through observation, in-depth interviews, and documentation studies. Research informants consisted of PAI teachers, students, the principal, and homeroom teachers, thus obtaining a comprehensive picture of the implementation of PAI at the madrasah. The results show that PAI makes a significant contribution to the formation of student character, particularly in aspects of religiosity, discipline, responsibility, honesty, tolerance, and courtesy. Learning strategies used include habituating worship, teacher role models, enforcing school rules, and integrating Islamic values into all subjects. Additionally, extracurricular activities such as religious study groups, Islamic holiday commemorations, and Quran memorization programs are also effective tools for strengthening students' character. However, this study also identified several challenges, including low parental involvement in children's character development, negative environmental influences, and limited variety of learning methods. Therefore, synergy between madrasahs, families, and the community is needed to create an educational ecosystem that supports comprehensive and sustainable character development. Through this collaboration, Islamic Religious Education (PAI) is expected to provide a strong foundation for creating a generation with noble character and competitiveness in the modern era.

Character education serves as a fundamental pillar in shaping a generation of morally upright, responsible, and resilient youth. It not only fosters ethical behavior but also equips children with the skills and attitudes necessary to contribute positively to society. This study aims to evaluate the implementation of character education among children through a combination of artistic activities—such as coloring and calligraphy—and environmental activities, specifically planting. The research was conducted in two orphanages located in Blitar Regency, namely Raudhatul Aitam Orphanage and Nurul Falah Orphanage. A descriptive qualitative method was employed, with data collected through observation, in-depth interviews, and documentation. The findings reveal that creative, participatory, and collaborative approaches are effective in nurturing essential character values among children, both under and over the age of ten. The core values instilled through the activities include appreciation for global diversity, cooperative spirit (gotong royong), faith, and environmental awareness. Practical activities, such as coloring illustrations of traditional houses, planting chili plants, and coloring calligraphic artworks, were found to enhance children’s creativity, self-confidence, patience, and social interaction skills. Moreover, these activities encouraged teamwork and a sense of responsibility, as children worked together to complete tasks and care for their environment. The study highlights the importance of integrating cultural, artistic, and ecological elements in character education programs to create engaging and meaningful learning experiences. Furthermore, continuous support and collaboration from various stakeholders—including caregivers, educators, community members, and government institutions—are essential to ensure sustainability. When consistently implemented, such programs have the potential to produce long-term positive impacts, helping children grow into individuals who are not only skilled and creative but also possess strong moral values and a deep sense of social responsibility.

This article examines Ibn Khaldun's philosophical perspective on wages and its relevance to the wage system in Indonesia in the modern era. Ibn Khaldun, a prominent 14th-century Muslim thinker, emphasized that wages are closely linked to the value of work, social justice, and the economic stability of a society. In his Muqaddimah, he emphasized that establishing fair wages is not merely an economic issue but also a moral and social pillar that can prevent societal disintegration. Equitable wages, he argued, must be able to guarantee a decent living for workers and their families, while also supporting continued productivity and social cohesion. This study uses a qualitative normative approach through content analysis of relevant texts in the Muqaddimah and comparing them with wage policies in Indonesia, including minimum wage regulations, labor protection, and welfare policies. Data were obtained from library research, national regulations, and recent academic literature on wage policies. The results of the study indicate that although Indonesia has a minimum wage regulation, its implementation still faces significant challenges, particularly in ensuring fairness for informal sector and low-income workers. Factors such as regional economic inequality, inflation, and weak labor oversight often undermine the effectiveness of these policies. By revisiting the principles of Ibn Khaldun, this article offers the perspective that ideal wages should not only be measured by labor market needs but should also integrate principles of ethics, morality, and social responsibility. This integration is expected to strengthen worker welfare, increase national productivity, and maintain long-term economic stability. This study also provides a relevant philosophical framework for critiquing and reforming wage policies in Indonesia, with reference to the values of justice and welfare in classical Islamic economics.

This study aims to explore the concept of Qur’anic Spiritual Intelligence and its role in developing high-quality human resources, with a specific focus on the implementation at SMAIT Ash-Shohwah Berau. Qur’anic Spiritual Intelligence refers to a form of spiritual capacity derived from deep interaction with the Qur’an, encompassing the intelligence of the spirit, soul, heart, and moral consciousness. This research employs a qualitative method with a case study approach to provide an in-depth understanding of the phenomenon. Data were collected through semi-structured interviews with teachers and students, participant observations during religious and academic activities, and documentation analysis of school programs. The findings reveal that the cultivation of Qur’anic Spiritual Intelligence at SMAIT Ash-Shohwah Berau is systematically integrated into the school’s curriculum and extracurricular programs, particularly through the high-quality Tahfidzul Qur’an program, which is mandatory for all students. The process of memorizing the Qur’an is not only aimed at achieving mastery of verses but also at nurturing closeness to Allah SWT, shaping attitudes and values that form the foundation of high-quality human resources. Students participating in the program demonstrate notable improvements in discipline, responsibility, enthusiasm for learning, social competence, emotional regulation, honesty, independence, and leadership skills. Furthermore, the study highlights that Qur’anic Spiritual Intelligence serves as a transformative element, influencing both academic achievement and personal character. It fosters an integrated development that balances intellectual capability with moral integrity, enabling students to contribute meaningfully to society. The results suggest that embedding Qur’anic Spiritual Intelligence in educational settings can be a strategic pathway for producing graduates who are not only academically competent but also spiritually grounded and socially responsible. This has significant implications for Islamic education institutions aiming to develop comprehensive human resources aligned with Qur’anic values and the demands of the modern world.

Moral education is the main pillar in shaping the character of children who have integrity, empathy, and have high moral awareness, especially in terms of filial devotion to parents. In the midst of the advancement of the times and the rapid development of technology, children face great challenges in maintaining noble moral values. The unstoppable flow of digital information often presents content that is contrary to family and religious values. Therefore, moral education is present as a systematic effort to instill good values in a sustainable and contextual manner with the development of the times. This study uses a library research approach to explore the role of moral education in shaping the character of children who are devoted to their parents. Data sources are collected from scientific journals, textbooks, and current academic articles relevant to the theme. The results of the study show that the formation of filial character is greatly influenced by the example of parents and teachers, habituation of positive behaviors such as good manners, worship together, and affectionate communication. In addition, the integration of moral values in the school environment, explicit curriculum policy support for character education, and the wise use of digital media are important factors in supporting the success of moral education. Furthermore, strengthening the school culture and the active involvement of the community in internalizing moral values also strengthen the moral education process. This study concludes that moral education cannot run in isolation, but must be the result of synergy between family, school, and community. Thus, children not only grow up as intellectually intelligent individuals, but also have emotional and spiritual intelligence that reflects an attitude of respect and love for parents. Strong moral education from an early age is a long-term investment for the formation of a generation with noble character.

This study examines the practice of reciprocity within the persatuan barang (goods-sharing) group during the implementation of the rewang tradition in Desa Banglas, Kecamatan Tebing Tinggi, Kabupaten Kepulauan Meranti. The main focus of the research is to identify the various forms of exchange that occur, whether in the form of money, goods, or labor. A narrative qualitative approach was used, with data collected through in-depth interviews, non-participant observation, archival review, and documentation of bookkeeping records. The subjects of this research are members of the persatuan barang group who actively participate in social and cultural events in the village. The findings reveal three types of reciprocity: generalized, balanced, and negative. Generalized reciprocity is evident in voluntary contributions without expecting immediate return, often practiced among close kin or neighbors. Balanced reciprocity is demonstrated through exchanges of equal value with a certain expectation of timely return, particularly during communal events like weddings or funerals. Negative reciprocity, although rare, involves unequal exchanges that may lead to social tensions or perceptions of unfairness. These findings indicate that the persatuan barang group functions not only as an informal economic mechanism but also as a cultural institution that fosters mutual assistance, reinforces social cohesion, and preserves traditional values. The exchange systems operate within an implicit moral economy that prioritizes collective welfare over individual gain. Additionally, the tradition of rewang and the organizational role of persatuan barang highlight the resilience and adaptability of indigenous practices in supporting rural livelihoods amid changing socioeconomic conditions. The study suggests that such local systems of reciprocity play a vital role in sustaining social capital, strengthening community identity, and ensuring social security in the absence of formal welfare structures. Further research is recommended to explore the long-term impact of these practices on community resilience and rural development.  

The moral crisis and low religious understanding among the younger generation pose a major challenge in shaping national character based on Islamic values. This phenomenon is increasingly complex amidst the rapid flow of globalization and technological advances that have led to individualistic, materialistic lifestyles far from the principles of Islamic law. In this context, religious education plays a central role as a moral and spiritual bulwark. This study aims to determine the role of Madrasah Diniyah (Islamic religious schools) in improving the mastery of Islamic religious knowledge and shaping the Islamic personality (syakhsiyah Islamiyyah) of students. This study uses a descriptive qualitative approach, with data collection techniques through observation, in-depth interviews, and documentation at one of the Madrasah diniyah. The focus of the study is directed at the learning process covering the Qur'an, aqidah, fiqh, and morals, and how this process contributes to the formation of Islamic character in students. The results show that Madrasah Diniyah plays a strategic and significant role in shaping a generation that not only understands religious knowledge but is also able to implement Islamic values in everyday life. This success is supported by several factors, including the quality of competent and exemplary teachers, a structured and contextual curriculum, and good interpersonal relationships between teachers and students. Furthermore, support from parents and the surrounding community is also crucial in strengthening the internalization of Islamic values. Thus, Islamic schools (madrasah diniyah) can function as a vital partner in the Islamic education system, developing a generation with character, noble morals, and a commitment to Islamic teachings from an early age. These findings reinforce the urgency of strengthening religious educational institutions amidst the challenges of the times.

In an increasingly complex and dynamic global landscape, strategic leadership plays a pivotal role in ensuring organizational resilience and sustainable growth. This study seeks to provide a meaningful contribution to the development of leadership strategies aimed at fostering both learning-oriented and ethically grounded organizations. Adopting a literature review approach, the research synthesizes a range of scholarly works to explore in depth the leadership practices that facilitate continuous learning while embedding ethical principles into organizational operations and culture.The analysis reveals that the essence of effective strategic leadership lies in the capacity to navigate rapid changes, exercise authority with wisdom, and cultivate a culture of integrity. Leaders who can anticipate and adapt to environmental shifts, while maintaining transparency and fairness, are better positioned to build trust and commitment within their organizations. Additionally, strategic leadership is found to be instrumental in shaping an environment that nurtures collaboration, stimulates innovation, and incorporates ethical considerations into all levels of decision-making.The findings underscore that leadership strategies must not only address operational and competitive challenges but also prioritize moral responsibility and collective well-being. This dual focus enables organizations to remain agile while preserving their ethical identity, thus strengthening their reputation and long-term sustainability.Ultimately, the study offers practical recommendations for leaders, particularly in the public and educational sectors, to design adaptive organizational systems rooted in ethical values. By integrating learning processes with moral governance, leaders can create a synergistic and sustainable framework that supports both organizational performance and societal trust, ensuring relevance and resilience in the face of continual change.

The purpose of this study is to reveal the character education values of the superstar Cristiano Ronaldo, which have not been studied in depth before. The character research was selected with literature sources, and analyzed qualitatively. The discussion and analysis resulted in findings that Cristiano Ronaldo has several superior characters, namely: religious, honest, competitive, self-confident, professional, high work ethic, disciplined, love for the country, appreciate achievement, communicative, care for the environment, care for society, and responsibility. These character values make him a superstar who stands out both on and off the field. His religious devotion, honesty, and sense of responsibility reflect strong moral foundations, setting him as a role model for aspiring athletes and individuals seeking success. Ronaldo's competitive spirit and high self-confidence have helped him achieve excellence on the field, while his professional attitude and exceptional work ethic highlight the importance of dedication and perseverance in achieving success. Furthermore, his discipline in training and love for his country portray a deep commitment not only to his career but also to his community and country. Additionally, Ronaldo's appreciation for achievement, communicative nature, and care for the environment demonstrate that his character extends beyond personal success, as he values teamwork and the well-being of others. His contribution to various charitable causes and societal issues further establishes his role as a responsible individual who uses his fame and fortune for the betterment of society. These character values make him an ideal role model, both in the world of sports and in broader society. We recommend Cristiano Ronaldo's character values as a role model for those who hope for a successful career, and inspiration for the practice of Islamic education values, as they encompass integrity, hard work, and social responsibility.

The Pancasila Student Profile Strengthening Project (P5) is part of the implementation of the Independent Curriculum, which emphasizes the holistic development of student character. The program's primary objective is to develop students with noble character, global diversity, collaborative spirit, independence, critical thinking, and creativity. One approach to integrating these values is through an appreciation of literary works, particularly folktales. Folktales have great potential as educational media because they contain various life values derived from local wisdom. This research focuses on analyzing the life values contained in folktales from the Semarang region and assessing their relevance in supporting the implementation of P5. Amidst the decline in moral values among students, marked by rampant cases of brawls, drug abuse, bullying, and unethical behavior, utilizing folktales as teaching materials is an alternative solution that is contextual and culturally based. Unfortunately, many local folktales remain largely unknown and underutilized in the learning process. The research method used was a qualitative approach with data analysis techniques modeled after Miles and Huberman. The results of the study indicate seven main values contained in Semarang folklore: aesthetic, religious, social, moral, cultural, educational, and economic. These values not only reflect the social conditions of society in the past but also have strong relevance for shaping the character of today's students. Despite differences in the context of the times, folklore can still be used as an effective learning medium, especially when packaged in a more engaging and modern format, such as digital storytelling, animation, or other interactive media. Therefore, the inclusion of folklore in P5 can bridge the gap between cultural heritage and sustainable character education.

This study examines adolescents' perceptions of the representation of premarital pregnancy in the film Dua Garis Biru (Two Blue Lines), and its impact on their views on relationships, responsibility, and moral values. Film is positioned as a mass communication medium capable of shaping public opinion and effectively conveying social messages, particularly to adolescents. The approach used was a qualitative reception study method, involving eight adolescent informants as the main participants. Data collection techniques were conducted through in-depth interviews, then analyzed using thematic coding using NVivo software, to identify patterns of perception and meaning that emerged from participant responses. The results showed that most adolescents viewed Dua Garis Biru as an educational film that portrayed the realities of adolescent life honestly and touchingly. The film was deemed successful in conveying messages about the importance of responsibility, self-control, and awareness of the consequences of premarital relationships. Furthermore, an understanding of the need for open sexual education and healthy communication between children and parents emerged. The adolescents also highlighted the representation of gender inequality and the greater social pressures felt by women in situations of premarital pregnancy. The film was considered not only entertainment, but also a learning medium capable of shaping adolescents' emotional, moral, and social awareness. The film's reflective and contextual storytelling encourages young audiences to better understand the social realities around them. Thus, Dua Garis Biru (Two Blue Lines) makes a significant contribution in conveying social and moral educational values to adolescents.  

This study aims to understand how Islamic values are represented in the television program Cahaya Tauhid, broadcast on MNCTV. This program, a religious program, aims to convey moral messages and Islamic teachings through stories related to everyday life. A qualitative approach with a constructivist paradigm was used to explore the representation of Islamic values in this program as a result of social construction influenced by media ideology, the interests involved, and audience responses. Data collected came from non-participant observation of 27 episodes of Cahaya Tauhid broadcast on the MNCTV YouTube Channel. The results show that this program contains Islamic messages that cover five main dimensions: aqidah (faith), worship, morals, social and muamalah (social behavior), and Ramadan spirituality. The most dominant Islamic values in this program are tauhid (monotheism), worship, morals, social and humanitarian, and tazkiyatun nafs (purification of the soul). The values of worship and tauhid, in particular, appear consistently in almost every episode and are the main focus of this program. These messages are delivered in a simple yet meaningful manner, making them easily understood by the audience. This program successfully represents Islamic teachings in the context of everyday life and shapes the audience's perspective on Islam. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values. Furthermore, this study also found that Cahaya Tauhid uses a narrative approach that combines Islamic values with real-life stories, making it more relevant and engaging for the audience. Thus, Cahaya Tauhid can be considered an example of an effective television da'wah program in building Islamic understanding through mass media, while also serving as a means of education and dissemination of Islamic values.

The background of this research is the importance of pursuing knowledge based on good morals. The formation of Islamic character based on good morals is an important aspect that needs to be emphasized in students' lives, both in the school environment and in society. This is because good character is a reflection of the success of education, especially education based on Islamic values. However, at SMP Ma'arif NU 2 Kemranjen, several student behavioral problems were still found that indicate the suboptimal formation of Islamic character. Some students appeared unprepared when submitting memorization targets (deposits), were still outside the classroom when learning began, and arrived late to participate in the 0-hour habituation program. These problems indicate the importance of evaluating the effectiveness of the 0-hour habituation program that has been implemented by the school as an effort to form Islamic character. Therefore, this study aims to determine whether there is an effect of the 0-hour habituation program on the formation of students' Islamic character. This study used a quantitative approach with a descriptive survey method. The population in this study were all 107 eighth-grade students of SMP Ma'arif NU 2 Kemranjen from three classes. Data collection techniques were conducted through documentation of the 0-hour habituation program scores given by teachers and the Islamic character formation questionnaire completed by students. The data analysis technique used was descriptive statistics, with the calculation of averages, percentages, and data categorization. The results of the study indicate that the 0-hour habituation program did not have a significant impact on the formation of students' Islamic character. Nevertheless, this program is still being implemented because it is believed to have various benefits that can support the long-term character education process. This research contributes to schools in evaluating and developing more effective strategies for forming students' Islamic character.