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This study aims to analyze the interfaith solidarity of UINSU Law students after natural disasters in North Sumatra and Aceh and to identify the forms of social activities and humanitarian values developed through these humanitarian actions. The research method used is a qualitative method with a field research approach through observation, interviews, and documentation. The research data sources were obtained from students, social volunteers, and disaster-affected communities involved in humanitarian activities. The results of the study indicate that UINSU Law students have an important role in helping communities through fundraising activities, humanitarian volunteers, psychosocial assistance, and interfaith cooperation. The interfaith solidarity carried out by the students was able to strengthen social relationships, increase tolerance, and create social harmony in post-disaster communities. In addition, the values of religious moderation, social concern, and unity became the main foundations of the students’ humanitarian activities. The presence of students among disaster victims gave a positive impact on the social recovery process and strengthened the sense of brotherhood and humanity within Indonesia’s multicultural society.

The Merdeka Curriculum is a curriculum designed to provide flexibility to educational units in developing student-centered learning, including in Islamic Religious Education (PAI) subjects. This research aims to describe the implementation of the Merdeka Curriculum and analyze its impact on PAI learning at Manu Putra Buntet Pesantren Islamic School. This research uses a descriptive qualitative method with data collection techniques in the form of observation and interviews with the school's Vice Principal for Curriculum. The results show that the Merdeka Curriculum has been implemented in grades X and XI, while grade XII still uses the 2013 Curriculum due to an unfinished transition process. In its implementation, this curriculum strives to encourage student activity and integrate Islamic values according to the characteristics of the pesantren (Islamic boarding school) environment. However, students' adaptation to the active learning model is not yet optimal, so learning still tends to be teacher-centered. In addition, limitations in facilities and infrastructure such as projectors and technological devices also hinder the full implementation of innovative methods. Overall, the Merdeka Curriculum has a positive impact on strengthening religious character and contextualizing PAI learning but requires improved facilities and further mentoring for teachers and students so that the curriculum's goals can be optimally achieved.

This study explores the role of Christian religious education teachers in shaping students’ character within the school setting. Employing a literature review method, the research analyzes secondary sources that discuss character formation theories grounded in Biblical principles and Christian education approaches. Key values examined include love, honesty, responsibility, forgiveness, and compassion, which are integrated into the learning process. The findings reveal that Christian religious education teachers hold a crucial position as educators, mentors, and role models, responsible for guiding students in internalizing these values. Character development is fostered not only through formal lessons but also through teachers’ personal example, the incorporation of Biblical teachings into classroom activities, and the encouragement of practical faith expressions in daily life. This holistic approach ensures that students not only understand Christian moral principles cognitively but also embody them in behavior and interactions with others. The study emphasizes that effective character formation relies on consistent modeling of values by teachers, meaningful integration of religious teachings into pedagogy, and opportunities for students to practice faith-based actions, thereby strengthening both moral awareness and ethical conduct.

This study examines the construction of reality and violations of broadcasting ethics in the Xpose Uncensored Trans7 program in 2025 which displays a negative image of pesantren and kiai. Using a descriptive qualitative approach with the framing analysis of Pan and Kosicki's model, this study reveals the existence of tendentious narrative and visual manipulation, thus giving the impression of harassment of religious symbols. The broadcasts are considered to violate the principles of balance and social responsibility as stipulated in the Broadcasting Code of Conduct and Broadcast Program Standards (P3SPS). The public reaction that emerged through the hashtag #BoikotTRANS7 reflects the increasing public awareness of the importance of ethics in broadcasting practices. This phenomenon shows that the media not only functions as a conveyor of information, but also has a moral responsibility in shaping public opinion in a fair and balanced manner. This study emphasizes the urgency of increasing media literacy and ethical sensitivity in the production of broadcast content, especially those related to the representation of religious groups. Thus, the results of this study are expected to be a reference for broadcasting institutions, media regulators, and the public in encouraging more ethical and responsible broadcasting practices in the digital era.

Indonesia, as a pluralistic nation, faces significant challenges in maintaining social harmony amidst increasing globalization and cultural disruption. One strategy to strengthen the nation's ideological resilience is through religious moderation based on the values ​​of Pancasila and multiculturalism. This Community Service (PKM) activity was carried out in Widodaren Village, Gerih District, Ngawi Regency, with the aim of fostering tolerance, strengthening national identity, and internalizing the values ​​of religious moderation in community life. The implementation method includes three stages: preparation, implementation, and evaluation. The implementation stage includes Training for Anti-Radicalism and Intolerance Cadre Facilitators (KANIRA), a Religious Moderation Workshop, interfaith mutual cooperation activities, and a Village Diversity Festival. A participatory approach was implemented so that the community is actively involved in the entire activity process. All activities were carried out with a participatory approach so that the community can understand and internalize the values ​​of moderation contextually. The program's implementation has demonstrated the growth of dialogue, interfaith cooperation, and a spirit of togetherness among residents in daily life. The positive response from the community and village officials demonstrates that a value-based approach to religious moderation can be an effective means of strengthening national identity at the local level.

This journal article explores the application of multicultural counseling for students who experience identity-based intolerance and discrimination in school settings. Such experiences often affect students’ psychological well-being, self-esteem, and their ability to grow academically and socially. Multicultural counseling is understood as an approach that places cultural, religious, ethnic, gender, and other personal identity backgrounds at the center of the recovery process. This study highlights the role of counselors in building safe and empathetic relationships, understanding students’ identity dynamics, and applying counseling techniques that align with their lived experiences. The article also emphasizes the importance of collaboration among counselors, teachers, and school administrators in creating an inclusive environment. These efforts include developing anti-discrimination policies, strengthening diversity education, and establishing ongoing support mechanisms. Through a holistic approach, multicultural counseling not only helps students recover from the impact of discrimination but also supports the creation of a school culture that is fair and respectful of differences. This article is intended to serve as a reference for educators and school counselors in designing culturally responsive interventions that address the needs of students affected by intolerance.

Christian Religious Education (PAK) plays a strategic role in instilling foundational faith and moral values in children from an early age. Through the VAK learning style ( Visual, Auditory, and Kinesthetic). In the context of modern education, PAK functions not only as a medium for delivering biblical teachings but also as a framework for character formation that aligns with children’s developmental needs. This study aims to analyze the role of PAK as a means of shaping faith and moral values, as well as to describe how PAK learning practices strengthen children’s spiritual growth through modeling, habituation, and learning interactions relevant to their daily lives. This qualitative research employs a descriptive approach, with data collected through literature studies, limited observations, and reflections on field experiences. The findings indicate that contextually designed PAK learning significantly influences children’s ways of thinking, behaving, and acting. The integration of school, family, and church further reinforces the impact of PAK as a spiritual foundation and moral guide in everyday life. This study emphasizes that PAK is not merely the transmission of religious content but a process of value internalization that directs children toward a life of faith, strong character, and responsibility.

The globalization era presents considerable challenges to the development of Islamic identity among university students. Technological progress, intercultural interaction, and exposure to various ideologies significantly affect students’ values and moral orientations. This study aims to analyze the Aqidah Akhlak paradigm as a framework for reinforcing students’ Islamic identity within the global context. This research applies a qualitative method through library research by examining classical and contemporary Islamic educational literature as well as relevant scholarly works. The findings demonstrate that the Aqidah Akhlak paradigm, which combines solid theological belief (aqidah) with moral character development (akhlak), plays an essential role in cultivating spiritual strength, ethical consciousness, and social responsibility. The reinforcement of Islamic identity is not limited to religious rituals, but also includes the internalization of faith-based values and the consistent application of moral principles in academic and social environments. Therefore, a contextual and integrated approach to Aqidah Akhlak education is necessary to develop intellectually competent and ethically grounded Muslim students in the era of globalization.

The development of digital technology and social media provides both opportunities and challenges for the preservation of traditional arts such as Wayang Golek from West Java, which is rich in cultural, moral, and Islamic preaching values. Wayang Golek has long served as a medium for da'wah, conveying religious teachings creatively through artistic performances. However, changes in the preferences of younger generations who favor instant digital content put this traditional art at risk of being forgotten. This study uses a qualitative method with a literature study approach to examine the role of social media in revitalizing Wayang Golek as a medium for cultural preservation and Islamic da'wah. The research results show that social media such as YouTube, Instagram, and TikTok play an important role in expanding access and public interest, especially among young people, through interactive and engaging educational content. However, limitations in technological proficiency and lack of support are major obstacles. Social media. It not only functions as a tool for communication and entertainment but also serves as a means of documentation and cultural education that can build virtual communities and a strong cultural identity. This study recommends strengthening digital training for artists, cross-sector collaboration, and creative content innovation to maintain the relevance and sustainability of Wayang Golek in the modern era. Adapting digital technology is an important strategy to align the preservation of traditional arts with the development of the times without losing the essence of cultural values and the messages contained within.

Sustainable development is now a very important worldwide issue since it is important for the health of future generations without harming the environment or generating social injustice. In this context, the Maqāṣid al-Syarī‘ah method can provide an essential foundation for fostering sustainable development, grounded in the principles of Islamic law. This study seeks to examine the correlation between Maqāṣid al-Syarī‘ah and sustainable development through the lens of Islamic law. The methodology employed is a literature research utilizing a normative-qualitative approach, examining both primary and secondary texts pertinent to Islamic law and Maqāṣid al-Syarī‘ah. The study's findings indicate that Maqāṣid al-Syarī‘ah, which emphasizes the safeguarding of religion, life, intellect, lineage, and wealth, corresponds with the objectives of sustainable development, including social justice, environmental conservation, and economic empowerment. Further debate indicates that the incorporation of Maqāṣid al-Syarī‘ah principles into sustainable development strategies can establish an equilibrium between economic advancement and the safeguarding of human rights and the environment. In conclusion, the implementation of Maqāṣid al-Syarī‘ah in sustainable development can fortify a just and enduring legal framework and offer a resolution to the contemporary global difficulties confronting the world.  

Character education is the main foundation in shaping the personality and identity of the nation's children from an early age. This community service activity aims to strengthen national character values ​​through educational films that are engaging and appropriate for children. The program, titled Educational Cinema, uses the film Nussa: "Good is Easy" as a means of learning the moral values ​​and virtues of Pancasila in a simple and enjoyable way. The activity was carried out at Wildanun Kindergarten, Makassar, involving 16 children. The activity was carried out in three stages: preparation, implementation, and reflection. The results of the activity showed an increase in children's understanding of national character values ​​such as religiosity, hard work, curiosity, love of the environment, appreciation of achievement, and social care. Teachers gained new experience in utilizing film media as a learning tool for Pancasila values. This program proves that digital media can be an effective means of instilling national character in the modern era.  

This study examines Enha Water, a bottled mineral water business developed as an economic empowerment strategy based on Islamic boarding schools (pesantren) in Bengkalis Regency, Riau Province. The background of this research stems from the importance of the economic independence of Islamic boarding schools (pesantren) as Islamic educational institutions that play a role not only in religious development but also in strengthening the community's economy. The research method used was a qualitative case study approach. Data collection was conducted through in-depth interviews, observation, and documentation with the boarding school administrators, students, and related parties involved in the Enha Water business management. The results indicate that Enha Water's existence has significantly contributed to increasing the boarding school's income, creating jobs for students and the surrounding community, and fostering an entrepreneurial spirit based on Islamic values. Furthermore, this business also serves as a practical learning tool for students in economics and business management. Challenges faced include limited capital, marketing distribution, and competition with similar products. This study concludes that Enha Water has the potential to become a model for sustainable Islamic boarding school economic empowerment if supported by professional management, product innovation, and synergy with various stakeholders.

This research responds to the contemporary educational crisis dominated by cognitive intelligence ('aql) resulting in the phenomenon of "smart but dry," by proposing Al-Ghazali's concept of "Education of Feelings" as a solution. The aim is to explore the concept, methods, and relevance of "Education of Feelings" to balance the intellectual and spiritual dimensions. This descriptive qualitative research uses library research on Al-Ghazali's works. The results show that "Education of Feelings" is a transformative effort that emphasizes the integration of knowledge through reason and intuition (dzawq), with the qalb (spiritual heart) as the center of knowledge reception. Its pedagogical core is the process of purifying the soul (Tazkiyatun Nafs) so that knowledge is beneficial (Ilm Nafi') and culminates in ma'rifah (true knowledge) and moral perfection (al-insan al-kamil). Practically, relevant methods include teacher role models (uswah hasanah) and learning based on deep reflection. This concept is relevant in the digital age because it serves as a spiritual bulwark, offering peace of mind (sakinah) and an ethical filter (dzawq) to counter individualism and information disruption. Consequently, Islamic Religious Education (PAI) education is advised to reconstruct its curriculum and evaluation to include a portfolio assessment of morals, in order to shape a cognitively intelligent and spiritually mature generation.

Learning evaluation is an important element in the educational process because it allows us to determine the extent to which students have achieved their competencies and helps improve the quality of learning. Objective tests are considered relevant because they can measure students' thinking abilities efficiently and systematically. However, in PAI learning, there are challenges because what is assessed is not only knowledge, but also understanding, attitudes, and actions in religion. This study aims to analyze the application of objective test instruments in evaluating PAI learning at SMA Negeri 1 Jetis Bantul, including how teachers create questions, the difficulties they encounter, and the impact on students. This study uses a qualitative approach with interview, observation, and documentation techniques, then content analysis is used to analyze the results. The findings indicate that teachers have applied HOTS-based questions in accordance with the principles of the Merdeka Curriculum. However, students still have difficulty understanding long narrative questions, and objective instruments are not appropriate for assessing affective aspects. In general, students respond positively, but their learning style tends to be instant, relying solely on question outlines. To achieve holistic educational goals in line with the Pancasila Student Profile, continuous innovation is needed in the development of objective testing instruments that are capable of comprehensively measuring cognitive, affective, and psychomotor aspects.

This article discusses the meaning of religious values ​​in the Pati Ka Du'a Bapu Ata Mata tradition of the Ende Lio community and how this tradition is understood from a Catholic perspective. This tradition is a form of respect for ancestors who are believed to continue to play a role in the lives of their descendants. The study aims to explain the religious meaning, ethical values, and the integration of local traditions with the Catholic faith through an inculturation process. Using qualitative methods through interviews, observations, and literature studies, this study found that the Pati Ka Du'a Bapu Ata Mata tradition contains values ​​of gratitude, solidarity, togetherness, and an awareness of human connection with nature, ancestors, and God. From a Catholic perspective, these values ​​align with teachings on respect for others and the communion of saints, although some elements of the tradition require theological refinement to conform to Catholic principles. These findings suggest that local traditions can serve as a means of deepening faith, strengthening cultural identity, and encouraging harmonious religious practices within the Ende Lio community.

This study examines in depth the meaning of gratitude expressed in the traditional Wu’u Nura ceremony in Daniwato Village, West Solor, as well as in the Eucharistic celebration, which stands as the central liturgy of the Catholic Church. The Wu’u Nura ceremony is a communal tradition of thanksgiving for the harvest, expressed through symbolic rituals, offerings of agricultural produce, collective prayers, and ceremonial practices that reflect a harmonious relationship between humans, nature, ancestors, and God. Through these rituals, the community strengthens social cohesion, cultural identity, and religious awareness that have been passed down across generations. In contrast, gratitude within the Eucharistic celebration is understood as an expression of faith and a theological response to God’s salvific grace manifested through Christ’s sacrifice, made present in the consecration of bread and wine. Using a qualitative method and comparative approach, this study reveals that although differing in expression, structure, and theological foundations, both practices uphold gratitude as a universal value that fosters spiritual relationships and social solidarity. The findings affirm that dialogue between local culture and Church liturgy—within the spirit of inculturation—can enrich the understanding of faith, deepen spiritual life, and support the preservation of meaningful local traditions. This study contributes significantly to cultural and theological scholarship, as well as pastoral efforts aimed at fostering harmony between religion and culture in pluralistic societies.

One persistent challenge in Indonesian education is the insufficient internalization of character values among students, which can affect the overall quality of graduates. This study aims to explore the management of character education in enhancing graduate quality at Al-Ittihad Senior High School Cianjur and Ciranjang 1 Public Senior High School. The research adopts a qualitative approach using a multi-case study design. Data were collected through in-depth interviews, participatory observation, and document analysis to obtain a comprehensive understanding of character education practices in both institutions. The findings indicate that both schools emphasize the development of strong academic character and religious or moral awareness, although through different approaches. Al-Ittihad Senior High School integrates the national curriculum with Islamic boarding school values through boarding programs, structured worship routines, and daily religious habits. In contrast, Ciranjang 1 Public Senior High School implements character education based on its BIJAK’S vision, which is embedded in intracurricular and extracurricular activities as well as positive daily habits. Organizationally, Al-Ittihad involves close collaboration between the principal, teachers, and boarding school supervisors, while Ciranjang 1 relies more on a formal public school structure, with the vice principal for student affairs and supervising teachers playing key roles. Implementation at Al-Ittihad is centered on boarding school life, whereas Ciranjang 1 focuses on the BIJAK’S program emphasizing discipline, achievement, creativity, and entrepreneurship. Supervision and evaluation at Al-Ittihad are conducted intensively by teachers, dormitory supervisors, and parents, while Ciranjang 1 applies regular teacher meetings, program evaluations, and parental involvement to monitor character development.

Islamic Religious Education (PAI) plays a crucial role in shaping students’ character and religious values, including moderate attitudes in practicing religion. This study aims to analyze the implementation of Project Based Learning (PBL) in PAI as a means to strengthen moderate character and integrate religious moderation values through student collaborative projects. The research employs a literature review approach, collecting data from various scientific literature, journals, books, theses, and dissertations relevant to the topic. Data analysis is conducted using content analysis and narrative synthesis, applying both deductive and inductive reasoning. The findings indicate that PBL allows students to actively engage in contextual real-life projects, making the understanding of Islamic teachings more applicable and reflective. PBL also promotes the internalization of religious moderation values through collaboration and discussion among students, while reinforcing moderate character by developing social skills, empathy, and inclusive attitudes. Despite challenges such as limited resources and teacher readiness, appropriate implementation strategies can optimize the effectiveness of PBL in PAI. Therefore, PBL functions not only as a learning method but also as a transformative pedagogical strategy that shapes a generation of Muslim students who are knowledgeable, tolerant, and moderate.

This study examines the relationship between household literacy, access to basic infrastructure, and the quality of primary education in Eastern Indonesia within the framework of Christian Religious Education values. Using a quantitative explanatory design, the research analyzes national socio-economic data with provinces as the unit of analysis. The model was tested using Partial Least Squares Structural Equation Modeling (PLS-SEM) to evaluate the predictive power of household access to safe water, access to electricity, and literacy level on primary education outcomes, measured by the average national exam score. The results show that access to safe water (β = 0.294, p < 0.05) and electricity (β = 0.290, p < 0.05) have significant positive effects on education quality, while literacy level (β = 0.081, p > 0.05) is not statistically significant. The model explains 34.7% of the variance in education quality (R² = 0.347). These findings indicate that improving basic infrastructure remains essential to enhancing educational outcomes in Eastern Indonesia. Integrating Christian educational values such as justice, love, and service can further strengthen community motivation and collective responsibility toward equitable education development.

This study aims to analyze the factors influencing the low participation of Catholic Youth in spiritual activities at St. Mikhael Kotabaru Parish. The research used a qualitative approach with a descriptive design to obtain an in-depth understanding of the phenomenon. Research subjects consisted of one Catholic Youth coordinator and six members selected purposively to represent diverse perspectives. Data collection techniques included unstructured interviews, participatory observation, and documentation. The data were then analyzed using the Miles and Huberman interactive model, which involves data reduction, data display, and conclusion drawing. The findings reveal that the low participation of Catholic Youth is influenced by both internal and external factors. Internal factors include low motivation, shyness, lack of self-confidence, unstable physical conditions, and the excessive use of social media, which often distracts youth from engaging in church life. Meanwhile, external factors consist of economic limitations, heavy school and work commitments, insufficient mentoring from religious leaders, negative peer influence, and minimal family support. These challenges collectively contribute to the declining interest and active involvement of Catholic Youth in spiritual activities. This research highlights the urgency of creating innovative spiritual activity programs that are more attractive and relevant to the needs of young people in the current era. In addition, optimizing mentoring and guidance from parish leaders, parents, and peers is crucial to strengthen motivation and a sense of belonging among Catholic Youth. By addressing both internal and external factors simultaneously, the church community can foster a more participative and dynamic youth movement. Therefore, strategic collaboration among religious leaders, families, and the youth themselves is essential in revitalizing Catholic Youth participation in church life.