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The increasing number of children facing the law in Indonesia indicates that the repressive legal approach has not been fully effective in addressing juvenile crime. Children, as subjects of law, have social and psychological characteristics that differ from adults, so law enforcement against them must consider humanitarian and educational aspects. This research aims to analyze the factors causing children to commit criminal acts and formulate a model for addressing them based on developing a legal culture rooted in Pancasila values. This research employs a normative juridical method with conceptual and legislative approaches, and analyzes data qualitatively thru literature review and positive legal norms. The research findings indicate that the causes of children committing criminal acts are multidimensional, encompassing family factors, social environment, education, economics, and psychological factors. Therefore, mitigation efforts cannot be done partially, but must be thru a preventive, educational, and restorative approach. This research offers a model for overcoming challenges thru the development of a legal culture based on five main pillars: family, education, society, the state, and the legal system. This model emphasizes the importance of synergy between law enforcement and moral development in accordance with the values of Divinity, Humanity, Unity, Deliberation, and Social Justice. Thus, the development of Pancasila legal culture is expected to realize a child criminal justice system that is humanistic, substantively just, and oriented toward social rehabilitation in accordance with the legal ideals of a Pancasila state of law.

This study discusses the progress of science in Andalusia during the rule of the Umayyad Daulah II, which served as an essential bridge between the Islamic world and the West. The purpose of this research is to examine the factors that stimulated scientific advancement, the fields of knowledge that developed, and the intellectual values inherited for modern life. This study employs a qualitative approach with a library research method by analyzing various historical sources, academic journals, and scholarly works related to Islamic civilization in Andalusia. The results show that scientific progress in Andalusia under the Umayyad Daulah II emerged from political stability, social tolerance, religious enthusiasm, and government support for education and research. Knowledge flourished in diverse disciplines such as medicine, astronomy, mathematics, philosophy, art, and architecture. Andalusia became a leading center for education and translation, transmitting Islamic knowledge to Europe and contributing greatly to the rise of the Renaissance. In conclusion, the intellectual achievements of Andalusia demonstrate that the harmony between faith, justice, and openness produces a just and progressive civilization. These scientific and moral values remain relevant for guiding the development of a modern civilization grounded in ethics and humanity.

Agrarian conflicts in Lampung illustrate that land disputes are not only about ownership but also about how language shapes public perceptions of power and justice. This study aims to explain the changing patterns of media reporting on agrarian conflicts and the social meanings emerging from these changes. The research uses a descriptive qualitative approach with Fairclough’s critical discourse analysis and Lederach’s conflict transformation theory. Data were obtained from online news reports on agrarian conflicts in Lampung published between 2010 and 2025. The results show that earlier reports emphasized control and security, while later coverage shifted toward issues of justice, land rights, and community recognition. This change indicates that language in media reporting plays a crucial role in transforming public perspectives from a logic of authority toward a consciousness of justice and humanity. The study highlights the importance of fair and empathetic public communication as a foundation for peaceful and sustainable conflict resolution.

We give thanks to the presence of God Almighty because, by His abundant grace and blessings, this course material has been compiled as a form of commitment to instill and develop the noble values of Pancasila among the younger generation, especially students. In the midst of the tide of globalization bringing various changes and challenges, it is important for us to hold firmly to the fundamental values that serve as the identity and foundation of the Indonesian nation. Pancasila — as the state foundation and national ideology — should not only serve as a formal symbol of the nation, but must become a moral guide in attitude, thought, and action. In the context of a global society, students are required not only to be intellectually and professionally capable, but also resilient in upholding Pancasila-based national values. Through this material, it is hoped that students will be able to understand, internalize, and actualize the values of Pancasila concretely in campus life, social life, and even in the global sphere. Character education based on Pancasila becomes the key in shaping a generation who are integrous, empathetic, competitive, and uphold the values of humanity, democracy, and justice. In closing, may this material become a real contribution in shaping a young generation who are not only knowledgeable, but also have noble character — as a manifestation of the true Pancasila generation.

A comparison between classical and contemporary interpretations regarding the law of theft contained in Surah Al-Mā’idah verse 38, which stipulates the punishment of hand amputation for theft. This verse has long been the basis of Islamic jurisprudence, but its interpretation has evolved over time. The method used is qualitative with a literature study approach, which examines classical sources of interpretation such as Tafsīr al-Qurṭubī and contemporary interpretations such as al-Mishbāḥ. The research findings show that classical interpretations view this verse textually and normatively, with a focus on the application of hudud law as a form of justice and protection of property rights, as well as the imposition of strict conditions to avoid misuse. Meanwhile, contemporary interpretations view this verse contextually and humanistically, paying attention to social, economic, and humanitarian conditions. The punishment of hand amputation is understood not only as physical punishment, but also as a tool for moral education, crime prevention, and protection of community welfare. Although both share the same goal of upholding justice and safeguarding the welfare of the people, contemporary interpretations emphasize a more flexible application of law to align with the values ​​of social justice in the modern era. Thus, this study emphasizes the importance of contextualizing the understanding of Islamic law without neglecting the principles of sharia, which balance justice, humanity, and the welfare of the people.

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

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

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

Pancasila, as the state foundation and the source of all sources of law, has a strategic role in shaping the national education system, including religious-based institutions such as pesantren (Islamic boarding schools) and madrasah diniyah (non-formal Islamic religious schools). This study aims to examine how Pancasila values are internalized into the curriculum, school regulations, and educational practices of pesantren and madrasah diniyah. The research uses a qualitative approach with a library study design. Data were obtained from literature, journals, regulations, and official documents. The findings show that Pancasila provides a normative foundation for the development of pesantren education regulations and serves as an ethical guideline for shaping students’ character. The values of divinity, humanity, unity, deliberation, and social justice are reflected in educational practices, although the implementation is often influenced by local culture and the autonomy of pesantren. In conclusion, Pancasila functions not only as the basic legal norm but also as a source of inspiration for moral and civic education in pesantren and madrasah diniyah.

The digital era has significantly transformed the way Indonesian society communicates, accesses information, and builds social interactions. These rapid changes have created new challenges for strengthening the values of Pancasila, especially as digital platforms increasingly become spaces where misinformation, hate speech, intolerance, and extreme polarization emerge. This study examines the relevance of Pancasila in guiding ethical behavior within the digital environment and highlights the strategic role of young people as key actors in maintaining national identity and moral integrity. Using a descriptive qualitative approach and literature analysis, the study finds that Pancasila remains highly relevant in addressing technological, social, and cultural disruptions. The values of divinity, humanity, unity, democracy, and social justice are essential for promoting responsible digital citizenship, fostering tolerance, encouraging critical thinking, and strengthening social cohesion. The study concludes that strengthening Pancasila-based digital ethics requires collaboration among the government, educational institutions, digital platforms, and society to ensure that digital transformation aligns with national moral foundations.

This article aims to explore the application of local wisdom values ​​in the Love-Based Curriculum at Islamic Elementary Schools (MI) as a strategy for building character, strengthening cultural identity, and strengthening humanity-oriented education. The Love-Based Curriculum focuses on the values ​​of compassion, empathy, social responsibility, and respect for diversity, which are integrated into all subject areas. The integration of cultural and local elements serves to increase the connection between education and the realities of students' lives. This study is compiled based on research findings regarding the implementation of the Love Curriculum at MI Al-Islah Palembang and research related to local wisdom-based learning at Islamic Elementary Schools. The results of the analysis indicate that the application of love values ​​and local wisdom makes a positive contribution to character formation, increasing learning motivation, and strengthening students' cultural identity. The main challenges lie in the limited availability of learning tools, the need for teacher training, and adequate policy support.

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

The armed conflict between Israel and Palestine, particularly in the Gaza Strip, has caused severe humanitarian impacts and raised strong allegations of violations of International Humanitarian Law (IHL). Israel’s military attacks on civilians, hospitals, and public infrastructure demonstrate breaches of the principles of distinction, proportionality, and humanity as stipulated in the 1949 Geneva Conventions and the 1977 Additional Protocol I. This study aims to analyze the forms of violations committed by Israeli forces and examine their legal accountability under international law and the International Criminal Court (ICC). The research employs a normative juridical method using statutory and case approaches, with primary legal materials from international treaties and secondary materials from academic journals and human rights reports. The findings indicate that Israel’s actions in Gaza constitute grave breaches and war crimes, as they deliberately target civilians and obstruct humanitarian assistance. This study emphasizes the urgency of enforcing international law and ensuring global accountability for perpetrators while encouraging member states of the Rome Statute to support ICC-led investigations into the ongoing violations

In this article, we explore the concept and goals of Islamic education from the perspective of Imam Shafi'i, a great scholar and founder of one of the most important schools of Islamic jurisprudence in history. Based on the Quran and Sunnah, his views offer a balanced perspective on the intellectual and spiritual aspects of the educational profession. He believed that education aims not only to increase one's knowledge but also to develop one's character, morality, and devotion to Allah SWT. He emphasized that true knowledge is knowledge that benefits individuals and society and helps them draw closer to the Creator. According to Imam Shafi'i, Islamic education must combine religious and general knowledge in a balanced way, as both complement each other to shape the whole person. He believed that an educated person must possess not only intellectual intelligence but also high moral and spiritual integrity. He emphasized that academic success is measured not only by a student's ability to understand the subject matter but also by how they apply ethical principles, social responsibility, and a sense of community service. Furthermore, Imam Shafi'i emphasized the importance of maintaining a balance between cognitive, emotional, and intellectual abilities during the pursuit of knowledge. He argued that knowledge without morality loses its foundation, while morality without knowledge loses its foundation. This concept presents Islamic teachings holistically, where knowledge, ethics, and spirituality must be integrated.Imam Syafi'i's views remain relevant today. They can serve as a guide in building a character-based Islamic education system capable of adapting to changing times and addressing global challenges. The education he taught, which encompasses values ​​such as honesty, responsibility, and balance between this world and the hereafter, provides a clear path to producing a generation of educated and noble Muslims who will contribute positively to the world and humanity as a whole.

This study aims to explore the role of art in Islam by revisiting various books and references that focus on three main aspects: values, aesthetics, and ethics. In Islamic perspective, art is not merely about expressing beauty, but also serves as a medium to enhance one’s faith and morality, guiding humans to draw closer to Allah SWT. This research employs a qualitative descriptive approach using a literature review method based on relevant scholarly sources and academic documents. The findings indicate that Islamic art is built upon the principles of tawhid (monotheism), morality, and spirituality, which provide a profound meaning to every artistic creation. In terms of aesthetics, Islamic art emphasizes not only physical beauty but also harmony, balance, and the magnificence of Allah’s creation. The ethical aspect functions as a guideline for artists to ensure that their works remain within the boundaries of Islamic law and serve as instruments of da’wah, education, and moral development. Therefore, Islamic art represents the synthesis of beauty, truth, and goodness that guides humanity toward worship and devotion to Allah SWT. This study concludes that Islamic art plays a vital role in strengthening spirituality, character, and the advancement of an Islamic civilization that is cultured, beautiful, and meaningful.

The development of digital technology and the Internet of Things (IoT) has transformed the paradigm of urban development towards the concept of a smart city based on data and connectivity. This study analyzes the nature of smart cities through three dimensions of the philosophy of science: ontology, epistemology, and axiology. From an ontological perspective, a smart city is understood as a complex entity consisting of physical, digital, social, and ecological systems that interact with each other to create efficient and adaptive urban governance. Epistemologically, knowledge in a smart city is obtained through the process of collecting, processing, and analyzing data from various IoT devices, sensors, and citizen participation, thereby producing new insights that support evidence-based decision-making (data-driven governance). From an axiological perspective, a smart city has ethical values and goals to improve the quality of life of its citizens, strengthen government transparency, maintain environmental sustainability, and promote inclusive social participation. Thus, this study asserts that the development of a smart city is not only technological but also has a philosophical foundation oriented towards a balance between efficiency, humanity, and sustainability.

The Rp 300 trillion tin trade mega-corruption case is one of the largest corruption scandals in the history of Indonesian natural resource management. This study aims to analyze violations of Pancasila principles and ethical governance in the tin trade mega-corruption case, and to identify threats to Indonesian natural resource management. The study uses a qualitative approach with descriptive methods. Data were collected through documentary studies of law enforcement reports, government documents, media reports, and related literature. Data analysis was conducted thematically within the theoretical framework of Pancasila, good governance, and public ethics. The findings indicate that this case violates all of Pancasila's tenets, particularly the second (Just and Civilized Humanity) and fifth (Social Justice for All Indonesian People). There were violations of governance principles including transparency, accountability, participation, the rule of law, and effectiveness. The modus operandi involved collusion between business actors, state officials, and law enforcement officers. The mega-allegations reflect a systemic failure in natural resource management that contradicts the constitutional mandate and Pancasila values. Structural reforms are needed in mining governance, enforcement of the integrity of the apparatus, and public participation in supervision.

This study discusses the basis of Indonesian society’s obligation to comply with the Marriage Law (UUP) as a manifestation of obedience to both state law and religious teachings. The study arises from the reality that, despite the UUP and the Compilation of Islamic Law (KHI) serving as the legal foundation for marriage in Indonesia, many still violate its provisions, such as through unregistered (siri) marriages. Using a normative juridical approach and qualitative descriptive analysis, this research examines the juridical, philosophical, and sociological foundations of legal obedience to the UUP and its implications for family and social life. The findings show that juridically, obedience to the UUP is grounded in the principle of legality and state sovereignty; philosophically, it reflects the values of Divinity and Humanity embodied in Pancasila; and sociologically, it functions as social engineering to protect women and children while ensuring social order. Compliance with the UUP therefore holds not only legal but also moral and spiritual significance, serving as a means to achieve harmonious families, social order, and a just nation.

Education is fundamentally a process of developing the whole person, not simply the transfer of knowledge. This research aims to examine the essence of education as an effort to humanize humans through a descriptive qualitative approach using a literature study method. This concept emphasizes that education plays a central role in developing students' potential, awareness, and human values. This study explores the thoughts of figures such as Paulo Freire, Ki Hajar Dewantara, and John Dewey, who positioned education as a path to liberation and humanity. The analysis shows that true education must be oriented toward developing human values, morals, and character to avoid becoming trapped in the process of dehumanization amidst technological developments and modernization. Through literature review and thematic analysis, this research found that humanistic education must integrate rationality, morality, and spirituality to form complete human beings. Thus, education must be understood as a continuous process of humanization to build a civilized, ethical, and just society.

This study examines the denotative and connotative meanings in Mahmoud Darwish's poem "Fakkir Bighairik" using a semantic approach. Language as a sign system has a primary function in conveying meaning, and poetry is the medium of linguistic expression richest in such meaning. Darwish's poem, through dense diction, depicts empathy, humanity, and the struggle of the Palestinian people by inviting readers to "think of the other." This study uses a descriptive-qualitative method with library techniques, where data is taken from the text of Fakkir Bighairik's poem and analyzed based on the theory of denotative and connotative meaning. The results show that the denotative meaning in this poem conveys a direct and straightforward message, while the connotative meaning provides emotional, social, and moral depth that strengthens the humanitarian message. The combination of these two meanings creates a poetic effect that awakens readers' awareness of solidarity and universal human values. In addition, this poem also invites readers to reflect on their role in the humanitarian struggle and reminds them of the importance of fighting for human rights amidst conflict.