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This community outreach activity was conducted at the Wahyu TPQ/RA Foundation, focusing on the implementation of religious character education through daily habituation activities for early childhood. The main issue behind this activity is the importance of instilling religious values ​​from an early age to shape a generation with noble morals and Islamic character. The method used was a qualitative method with a participatory approach, through observation, interviews, and documentation during religious habituation activities such as prayers before and after studying, reading short surahs, practicing congregational prayers, and Friday Infaq activities. The results of the activity showed a significant increase in children's involvement in religious activities and their consistency in carrying out positive habits. Children became more accustomed to prayer, their manners improved, and an awareness of sharing emerged through infaq activities. These findings are in line with the theory of habituation (habit formation), which emphasizes repetition as a strategy for forming character. This activity contributes to the development of science in the field of early childhood education, particularly in the aspect of religious character education, and can be a model of good practice that can be replicated by similar educational institutions.

The phenomenon of fear of missing out (FOMO) has become increasingly prominent in the era of digital literacy and poses a serious challenge for Islamic education, particularly in shaping the character of Muslim millennial generations. This study aims to analyze the impact of FOMO on the behavior, spirituality, and learning processes of Muslim youth, as well as to offer strategies for Islamic education in responding to this phenomenon. The research employed a qualitative method with a library research approach, through a critical review of books, journal articles, proceedings, and relevant research reports published in the last five to ten years. The findings indicate that FOMO affects not only psychological aspects but also leads to moral decline and spiritual crises among students. Islamic education plays a strategic role in addressing FOMO through the reinforcement of Islamic digital literacy, which includes critical awareness, media ethics, and self-control. The novelty of this study lies in emphasizing the need for repositioning Islamic education as a creative and transformative force capable of integrating the values of qana’ah, zuhud, and tawakkul into the digital reality, while offering an alternative paradigm in the form of joy of missing out (JOMO). Thus, this study concludes that Islamic education can serve both as a safeguard and as a guide for Muslim millennial generations to remain adaptive, critical, and rooted in transcendental values amid the dynamics of digitalization.

The post-truth phenomenon has posed significant challenges to education, particularly Islamic education, in shaping a young generation that is both critical and religious. Generation Alpha, born and raised in a digital ecosystem, faces an overwhelming flow of information, disinformation, and opinion manipulation that often blurs the line between fact and falsehood. This study aims to analyze how Islamic education can respond to the post-truth crisis by fostering a critical-religious character among Generation Alpha. This research employs a qualitative library-based method, utilizing content analysis that integrates classical Islamic sources on epistemology such as al-haqq and tabayyun with contemporary findings on digital literacy and the psychosocial development of Generation Alpha. The findings indicate that Islamic education should focus on strengthening Islamic digital literacy, promoting dialogical learning that cultivates critical thinking, and integrating strong spiritual values. Curriculum transformation, the role of teachers as epistemic role models, and the support of families and communities are essential in creating an educational ecosystem capable of countering post-truth influences. Thus, Islamic education serves as both a moral and intellectual safeguard, protecting Generation Alpha from the crisis of truth while preparing them to be critical, adaptive, and religious Muslims in the digital age.

The digital era brings challenges as well as opportunities for Wustho students in managing self-regulation, especially in the use of technology and digital media. This study aims to analyze the optimization strategy of self-regulation of Wustho students in facing the digital era, focusing on aspects of time management, self-control, and technology adaptation. A qualitative approach is used in this study, involving observation, in-depth interviews, and document analysis. The results of the study show that student self-regulation can be improved through the integration of education-based technology, digital discipline habituation, and independence training programs. This strategy not only helps students in managing their daily activities but also supports the achievement of learning goals more effectively. The implications of this study provide practical guidance for Islamic educational institutions to prepare students to become independent and adaptive individuals in the era of digital transformation. The findings of this study are that strengthening spiritual-based intrinsic motivation can be an effective strategy to build self-regulation among students. This approach offers uniqueness, namely connecting religious values with self-management skills in the digital era, thus providing a strong moral foundation for students in using technology wisely. The implications of this study highlight the need for pesantren policies that are more adaptive to digital developments, while still maintaining Islamic identity as a core value in pesantren education.

Education is important for the progress of a nation, therefore education must have the right methods so that education can run smoothly and achieve its goals. Educational methods must be appropriate to local environmental, social and cultural conditions, efforts to carry out appropriate education can be applied, so that educational goals can be achieved. As a teacher, you must be able to master educational methods, therefore the methods used by a teacher must be appropriate to the class conditions at hand. The importance of the method applied is one of the success factors in efforts to achieve educational goals. Islamic philosophy has its own perspective in assessing education, success in mastering various kinds of knowledge alone is not enough to be a factor in educational success. The education expected through Islamic education methods must reflect a form of step in perfecting noble morals. Scientific intelligence cannot yet be used as a benchmark for educational success, therefore educational methods must be in accordance with behavior that reflects the Islamic values ​​contained therein, so that the knowledge obtained can be balanced with Islamic character and behavior which prioritizes the moral values ​​contained therein.

The Famotu Ono Nihalo tradition is one of the essential rituals in the customary wedding ceremonies of the Nias community, particularly in Lasarabaene Village, Mandrehe Subdistrict, West Nias Regency. This tradition consists of giving advice to the bride, which is rich in moral, spiritual, and social values. The ritual not only affirms the bride’s status as a wife but also serves as a medium for transmitting cultural values and collective identity. However, along with the wave of modernization, this tradition has undergone changes in terms of its form, symbolic meaning, and cultural values. This study aims to reveal the symbolic meanings contained in the Famotu Ono Nihalo ritual and to analyze the forms of social interaction within it, including its transformation due to social change. The research employs a descriptive qualitative method with data collected through observation, in-depth interviews, and documentation. The informants consist of traditional leaders, women elders, and community members who still practice and understand the tradition. The findings show that the white cloth symbolizes purity and blessing, while afo (betel quid) represents acceptance and social attachment. Although the ritual today tends to be simplified and some cultural symbols are no longer used, the core values such as parental advice, blessings, and the strengthening of social cohesion remain preserved. Therefore, Famotu Ono Nihalo continues to be relevant as a cultural heritage and a form of social education, even as it adapts to modern changes.

Strengthening the education of students and parents through flagship programs such as Tahfidz Quran, Hizbul Wathan, and Silat Tapak Suci is a noble effort that must be present in Islamic education, especially in the era of information disruption 5.0. The strategic role of teachers, parents, and religious leaders is crucial in shaping a generation that is both faithful and virtuous. Education that integrates religious values and local wisdom serves as a foundation for facing the increasingly complex challenges of the modern world. Therefore, the community service team is committed to sharing the knowledge they possess with parents, teacher councils, and students at Madrasah Ibtidaiyah Swasta Muhammadiyah Kota Pariaman. Through this program, it is expected that the understanding and skills in educating children will improve, and the relationship between schools, families, and communities will be strengthened. With proper guidance, it is hoped that future generations will be able to face global challenges while maintaining strong religious and moral principles.

This study aims to determine the influence of local Bugis cultural values specifically Lempu (honesty and integrity), Temmappasilaingeng (impartial justice), and service quality on customer loyalty through satisfaction in laundry businesses in Watampone. A quantitative approach was employed using Partial Least Square Structural Equation Modeling (PLS-SEM) through SmartPLS 4, involving 120 respondents from three major sub-districts in Bone Regency. The results reveal that Lempu culture does not have a significant effect on customer satisfaction (T = 1.498; p = 0.137) or loyalty (T = 0.542; p = 0.589). Similarly, Temmappasilaingeng does not significantly influence satisfaction (T = 0.746; p = 0.457) or loyalty (T = 1.347; p = 0.180). Service quality, however, significantly affects customer satisfaction (T = 4.984; p = 0.000), but does not directly influence loyalty (T = 0.915; p = 0.362). Meanwhile, customer satisfaction significantly impacts loyalty (T = 2.760; p = 0.007). Mediation analysis also shows that customer satisfaction significantly mediates the relationship between service quality and loyalty (T = 2.437; p = 0.016), but not between Lempu (T = 1.318; p = 0.190) or Temmappasilaingeng (T = 0.702; p = 0.484) and loyalty. In conclusion, customer satisfaction is a key factor in building loyalty, and service quality is the dominant factor driving that satisfaction. Although local culture holds essential moral values, its influence on loyalty needs to be realized in the form of tangible service experiences to be directly felt by customers.

This research aims to examine the dialectics of Islamic philosophers’ thought within the framework of Islamic philosophy of education, focusing on the ideas of Al-Farabi, Al-Ghazali, Ibn Sina, and Ibn Khaldun. The study is motivated by contemporary issues in Islamic education, which tends to emphasize cognitive and technical aspects while neglecting spiritual, moral, and social dimensions. In this context, the intellectual heritage of classical Islamic philosophers offers alternative paradigms that are more balanced, holistic, and future-oriented. The research applies a qualitative library-based design, employing philosophical hermeneutics to interpret primary texts and secondary literature. This method allows for a critical reading of the philosophers’ ideas, followed by a synthesis of their dialectical relationships. The findings reveal three major dialectics: rationality versus spirituality, represented by Al-Farabi and Al-Ghazali; individuality versus sociality, as reflected in Ibn Sina and Ibn Khaldun; and idealism versus realism, which bridges normative visions with historical realities. These dialectics do not end in opposition but generate an integrative framework for Islamic educational philosophy. The study concludes that Islamic education should be understood as a transformative process that unites intellect and heart, balances individual growth with social responsibility, and integrates ideal visions with empirical realities. The dialectics of Islamic philosophers therefore carry not only historical significance but also strategic relevance for developing Islamic curricula oriented toward nurturing the insan kamil and fostering a dignified civilization in the global era.

Education plays a crucial role in shaping the personality, morals, and spiritual values of students. In the Islamic perspective, education is not solely focused on the mastery of knowledge but also includes the cultivation of noble character, the strengthening of faith, and the enhancement of religiosity as a form of devotion to Allah Swt. Islamic boarding schools (pondok pesantren), as traditional Islamic educational institutions, have a strategic role in instilling these values through religious activities, the teaching of classical Islamic texts (kitab kuning), and the habituation of virtuous behavior. Pesantren serve not only as centers of learning but also as institutions for character formation and spiritual development. However, the forces of globalization and modernization bring new challenges in the form of cultural, technological, and informational influences that often conflict with Islamic values. Therefore, pesantren are required to develop adaptive, innovative, and relevant educational strategies that align with contemporary needs without losing their Islamic identity. One effective approach is the implementation of Islamic counseling, a process of psychological and spiritual guidance grounded in the Qur’an and Sunnah. Through this counseling, students are expected to strengthen their faith, enhance their religiosity, and develop moral resilience in facing the dynamics of modern life based on strong Islamic values.

Government representatives are members of legislative institutions elected by the people to represent their interests and aspirations in the policy-making and decision-making processes of government. People's representatives have a moral and ethical responsibility in carrying out their duties as representatives of the public's interests. The early history of the formation of people's representatives dates back to the Preparatory Committee for Indonesian Independence (PPKI), which also appointed the first president and vice president in Indonesia. People's representatives are a key pillar in the democratic system, serving as a channel for the people's aspirations. In carrying out their duties, they are required to uphold ethical values, integrity, and morality. However, various cases of ethical violations involving members of the House of Representatives (DPR) have triggered an increasingly critical public response, especially in the digital era that enables information transparency. This study aims to analyze how ethical violations by people's representatives affect public perception and how social media strengthens the public's critical power. This research method is qualitative-descriptive with a case study approach. The results show that public response to ethical violations has increased sharply through digital platforms, which has a direct impact on public trust and the legitimacy of legislative institutions. Social media has become a primary medium for expressing disappointment and moral pressure on people's representatives. In addition, social media has also changed the way organizations and individuals interact. The speed of information dissemination magnifies the social impact of every action by members of the House of Representatives. Ethics reform and a stricter oversight system are needed to maintain the integrity of representatives. This research concludes that the ethics of representatives are crucial for maintaining public trust. It is crucial for representatives to uphold a code of ethics to ensure integrity, which will lead to a positive public response and trust in the government.

This research examines the role of family quality time in dealing with children with special needs (ABK) from the perspective of John 9:2-3. Based on analysis of the text, this research uses a descriptive qualitative approach with library study methods to collect and analyze data from various relevant sources. The results of the discussion show that children with special needs are God's initial creation, and there is a need for a deep understanding of human diversity and rejection of stigmatization related to children's conditions. In this context, the role of the family is very important in supporting, protecting and treating children with special needs with appropriate love and respect. The perspective of John 9:2-3 shows that the physical or mental condition of children with special needs is not the result of sin, but is an opportunity to demonstrate God's power and demonstrate God's love and deep concern for children. Therefore, implementing the role of family quality time involves several approaches, including giving full attention when together, involving children in family activities, and reading and meditating on the Bible together. So, this approach has great potential to promote the well-being and development of children with special needs, as well as strengthen healthy and inclusive intrafamilial relationships. Thus, the role of family quality time in dealing with children with special needs is important morally and spiritually, as well as in forming a strong foundation for children's growth and happiness in the family context.

Christian religioun education regarding values ​​and ethics must be able to guide and  develop the  character and ethical values ​​according to what is taught in the Bible, for students at school have the right foundation from an early age. The method used is an analytical method that analyzes problems using qualitative methods with a study approach. This research relates to data or written material that is appropriate to the topic of discussion. Christ's character education method given to children is not just theoretical, but as parents directly and automatically become teachers who must teach noble values ​​in the family and provide and share role models for children to emulate. Character education is a system of instilling and developing character values ​​in children which includes knowledge, awareness or will, and actions to implement these values, both towards God, oneself, others, the environment and nationality so that they become virtuous human beings.

Islamic Religious Education (PAI) plays a crucial role in fostering good morals in students, enabling them to develop Islamic character and face the challenges of the times with strong spiritual values. However, the implementation of PAI teaching in the field often still prioritizes traditional lecture methods, which lead to less student participation, boredom, and less than satisfactory learning outcomes. This small study aims to explore the PAI learning models and strategies implemented by teachers at the Al-Hidayah Foundation, the challenges they face, and their impact on students. This study used a qualitative approach with a case study method through in-depth interviews with PAI teachers. The results revealed that teachers have begun to integrate lecture methods with more innovative learning strategies such as contextual, cooperative, and technology-based, although their implementation has not always been consistent. The main challenges faced include limited infrastructure, a lack of professional training for teachers, and low learning motivation among some students. The visible impact is increased student engagement in the learning process when innovative strategies are implemented, although their effectiveness still needs to be strengthened with support from the institution and parents. Therefore, the Islamic Religious Education teachers at the Al-Hidayah Foundation not only function as teachers, but also as motivators and facilitators in the learning process to ensure that the goals of Islamic education can be achieved properly.

This research explores how bullying is depicted in the animated film “Jumbo” through the lens of Roland Barthes' semiotic theory. Utilizing a descriptive qualitative approach, the study analyzes the denotative, connotative, and mythological meanings embedded within the film’s visual and narrative elements. Through this lens, the film is interpreted not merely as a piece of children's entertainment but as a medium that carries deeper social messages. The central character, Don, is portrayed as physically different from his peers, which becomes a symbol of broader societal rejection and marginalization. His journey reflects the internal and external struggles faced by individuals who do not conform to mainstream standards. Key symbolic components—such as Don’s unusually large physique, his inherited storybook, and the way he interacts with others—highlight themes of courage, empathy, personal identity, and the desire for social inclusion. The film subtly critiques the normalization of bullying and challenges dominant myths that suggest acceptance and success are only for those who meet certain physical or social norms. Through its narrative, Jumbo promotes values of diversity and encourages viewers, especially young audiences, to question unjust stereotypes and embrace empathy. By decoding the semiotic messages in Jumbo, this study contributes to a deeper understanding of how animated films can serve as powerful educational tools. They can raise awareness about social issues, influence attitudes, and inspire critical reflection, especially when they employ symbolism that resonates with real-life experiences. This research ultimately highlights the potential of animation as a medium for moral and social education beyond its entertainment function.

The Memorandum of Understanding (MoU) is a preliminary agreement in contracts established under the Common Law system, and this research is based on the increasing phenomenon of using MoUs as an initial form of agreement in various fields, including the organization of beauty pageants; however, in practice, there remains ambiguity regarding the extent to which an MoU has binding legal force, particularly when one party commits a breach of contract or when disputes arise, thus this study formulates two main issues, namely the legal status of the parties involved in the MoU of the Miss Beauty East Java 2022 pageant agreement and the legal consequences of the non-performance of such MoU, employing a normative juridical method through statute, conceptual, and case approaches to analyze the practice of MoUs in Miss Beauty East Java 2022, and the findings indicate that although MoUs are not explicitly regulated in the Indonesian Civil Code, they may be considered preliminary agreements subject to the principle of freedom of contract under Article 1338 of the Civil Code, with the legal status of the parties being binding as long as the MoU fulfills the essential elements of a valid contract (agreement, legal capacity, specific object, and lawful cause), while the legal consequences of non performance may give rise to legal liability resolved through non-litigation efforts such as mediation or arbitration, or ultimately through litigation if amicable settlement fails, leading to the conclusion that the MoU in the Miss Beauty East Java 2022 pageant possesses binding legal force as a preliminary agreement rather than merely a moral commitment, provided that it is clearly drafted and meets the validity requirements of a contract under Indonesian law.

The rapid environmental degradation currently compels governments and organizations to implement effective preventive measures. This study highlights the urgent need for the implementation of Green Human Resource Management (GHRM) practices and Personal Moral Norms in enhancing Employee Green Behavior within the banking sector. As governments adopt policies related to GHRM, Personal Moral Norms, and Employee Green Behavior, banks, as financial institutions, play a strategic role in promoting sustainability. The objective of this research is to analyze the effects of GHRM and Personal Moral Norms on Employee Green Behavior in the banking sector. A quantitative approach was employed, utilizing a descriptive and associative research design, involving 92 employees from the studied bank branch, with a sampling technique using a census method. Data analysis was conducted using validity and reliability tests, as well as multiple regression analysis with the aid of SPSS 24. The results indicate that GHRM and Personal Moral Norms significantly influence Employee Green Behavior, contributing to 97.8% of the variance in environmentally friendly behavior. These findings provide new insights into the importance of integrating Green values into human resource management and underscore the necessity for banks to adopt policies that support environmental sustainability. This research is expected to serve as a reference for banking institutions in formulating more effective strategies to enhance environmental awareness among employees.

This study examines the phenomenon of creator teachers on TikTok as a form of digital professionalism that represents the integration of ethical values, aesthetics, and educational philosophy. The focus of the research lies in how teachers negotiate moral responsibility and creative expression in the algorithmic culture of social media. The aim of this research is to analyze the philosophical meaning behind teachers' digital representations as well as interpret how moral and aesthetic values are reflected in their pedagogical practices. The method used is digital netnography with four stages: online observation, digital documentation, audience interaction analysis, and researcher reflection. A total of eight teacher accounts were analyzed with a total of 80 videos using a categorization of themes that focused on ethics, aesthetics, and professionalism. The results showed that 62.5% of the content was educational and featured learning innovations, while the other 37.5% contained elements of entertainment and social interaction. High audience interaction shows public appreciation for the creativity and integrity of teachers. Popularity is not solely generated by algorithms, but by the appreciation of moral values and pedagogical beauty in the actions of teachers. Based on the framework of arete and phronesis from Aristotle and the concept of aesthetic experience from Dewey (1934), this study concludes that the digital professionalism of teachers is a form of reflective praxis that combines ethical responsibility and creative expression. This research makes a theoretical contribution by integrating digital netnography and educational philosophy, and shows that teachers in the digital era play the role of moral and creative agents who maintain the dignity of their profession in the algorithmic space.

This study aims to analyze the representation of character values within the Eight Dimensions of Graduate Profiles aligned with the vision of the Pancasila Student Profile in Amalia Najichah’s poems from the anthology Surat dari Samudera (Letters from the Ocean). The research employs a qualitative approach using content analysis, complemented by stylistic and literary reception theories. The data consist of six poems analyzed based on eight character dimensions: Faith and Piety to God Almighty, Citizenship, Critical Thinking, Creativity, Collaboration, Independence, Health, and Communication. The findings reveal that all poems reflect these character values, with Citizenship and Collaboration as the most dominant dimensions. Stylistic analysis shows that the use of repetition, metaphor, and onomatopoeia not only enhances aesthetic quality but also reinforces moral and social messages. Meanwhile, reception theory analysis indicates that young readers can internalize these values cognitively, affectively, and socially through reflective and contextual reading experiences. The study concludes that youth poetry has strong potential as an effective medium for character education in the Merdeka Curriculum, both in intracurricular and co-curricular contexts. Therefore, Amalia Najichah’s works serve not only as aesthetic expressions of adolescence but also as strategic instruments for shaping a faithful, independent, collaborative, and Pancasila-oriented generation.

The rapid growth of digital technology has significantly transformed the way children access entertainment, particularly through streaming platforms such as Netflix. One popular animated series, Masha and The Bear, especially the episode “Tracks of Unknown Animals,” presents rich visual symbolism suitable for analysis through a semiotic approach. This study applies Sigmund Freud’s psychoanalytic theory, focusing on the concept of the superego, to examine the character of the Bear, who demonstrates patience, protectiveness, and tolerance toward Masha’s curiosity-driven behavior. The main objective of this research is to reveal how the representation of the superego is embodied through the Bear’s actions and responses in various challenging situations. The semiotic analysis interprets visual signs, expressions, and character interactions within the narrative. The findings indicate that the Bear serves as a moral figure representing the function of the superego in controlling Masha’s impulses and behavior. Therefore, this animated film not only provides entertainment but also conveys moral messages that reflect psychological and educational values for its audience.