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This paper discusses the concept of global ethics put forward by Hans Küng as a universal moral framework in the face of the reality of a plural world. This study uses a qualitative approach with a literature study method to examine Küng's thoughts on global ethics, its basic principles, and its implications in social life and interreligious dialogue. The results of the study show that global ethics is a consensus of universal moral values that is not intended as a new religion, but as a common basis for all mankind in building a peaceful and just life. Principles such as humanity, non-violence, solidarity, honesty, and equality are the main cornerstones in building cross-cultural and religious relations. In addition, global ethics also encourages collective responsibility in maintaining social justice, human rights, and environmental sustainability. However, global ethics also faces criticism of its normative tendencies as well as the challenges of achieving universal consensus amid differences in values, cultures, and political interests. Therefore, the implementation of global ethics requires an inclusive, open, and sustainable dialogue. Thus, global ethics has strong relevance as the foundation of interreligious dialogue in creating sustainable global peace and harmony.

Student character building is an important goal in the education system, particularly in Christian Religious Education (CRE) which emphasizes not only cognitive aspects but also the development of moral and spiritual values. However, various character issues such as low discipline, responsibility, and social awareness remain challenges in the school environment. Therefore, a learning strategy is needed that can integrate Biblical values contextually into the educational process. This study aims to analyze learning strategies based on Matthew 11:28–30 in shaping student character at SMP Negeri 1 Moro’o, West Nias Regency. This study uses a qualitative approach with descriptive methods. Data were collected through observation, in-depth interviews, and documentation involving Christian Religious Education teachers and students. The results of the study indicate that the values contained in Matthew 11:28–30, such as love, humility, gentleness, and peace of mind, can be implemented through contextual learning strategies, teacher role models, and reflective learning. The implementation of these strategies contributes to student character building, especially in improving attitudes of discipline, responsibility, and concern for others. The novelty of this research lies in the development of a learning strategy framework based on theological analysis of Matthew 11:28–30 which is practically integrated into Christian Religious Education learning to shape students' character.

This study addresses the limited integration of environmental education, Islamic values, and creative learning practices in existing pedagogical models. It proposes an eco-friendly Islamic calligraphy approach as an innovative medium for recycling-based learning that promotes both ecological awareness and spiritual development. The study adopts a Participatory Action Research (PAR) design involving 22 students from diverse educational levels at Sanggar Bimbingan Bintang Sembilan. Data were collected through structured observations, semi-structured interviews, and documentation, and analyzed using an iterative qualitative framework to identify changes in students’ cognitive, affective, and behavioral domains. The findings indicate that students initially exhibited low environmental awareness, minimal engagement, and limited ability to utilize recyclable materials creatively. Following the intervention, there was a substantial increase in active participation, creative output, and conceptual understanding of environmental sustainability. Students also demonstrated observable behavioral shifts, particularly in waste reuse practices and environmental responsibility. In addition, the incorporation of Islamic values reinforced ethical awareness and strengthened students’ sense of stewardship toward the environment. This study contributes to the advancement of interdisciplinary learning by offering a contextual and practice-oriented model that integrates environmental education, religious values, and art-based pedagogy. The proposed approach not only enhances student engagement but also fosters holistic learning outcomes, making it a viable alternative to conventional instructional methods in sustainability education.

This study examines the influence of sharia label and local wisdom on consumers’ decisions to stay at sharia hotels in Jember Regency. The growing development of halal tourism has encouraged the hospitality industry to not only comply with Islamic principles but also adapt to local socio-cultural contexts, particularly in non-metropolitan areas. This research adopts a quantitative causal-associative approach using a survey method. Primary data were collected from consumers who had stayed at sharia hotels in Jember, and the data were analyzed using multiple linear regression analysis. The findings indicate that the sharia label and local wisdom simultaneously play an important role in shaping consumers’ stay decisions. The sharia label functions as a signal of trust that strengthens consumers’ positive attitudes and social acceptance toward sharia hotels, while local wisdom enhances emotional comfort and contextual relevance through culturally aligned services and experiences. These results suggest that consumers’ stay decisions are formed through the interaction of religious values and cultural considerations, rather than purely functional evaluations. This study contributes to the literature on halal tourism by integrating sharia compliance and local cultural values within the Theory of Planned Behavior framework and provides practical insights for sharia hotel managers.

This study examines the contribution of Aqidah, Sharia, and Morals to the formation of Muslim character. Aqidah serves as the foundation of faith, Sharia serves as a guideline for regulating daily behavior, while Morals are the manifestation of ethical behavior reflected in social life. These three components are interrelated and together form a balanced Muslim personality. The approach and method used in this study were qualitative, using a literature review method obtained through theories of Islamic education, character formation, and moral development from various books and scientific journals. The collected data were then subjected to further analysis. The results of the study indicate that the integration of Aqidah, Sharia, and Morals plays a role in shaping individuals with strong spiritual awareness, commendable behavior, and social responsibility. Individuals who possess strong Aqidah, consistently adhere to Sharia, and practice good Morals tend to demonstrate honesty, discipline, and empathy in social life. Furthermore, character education based on Islamic values ​​can also strengthen moral awareness and create harmonious social relationships. The implications of this research suggest that both formal and non-formal educational institutions need to integrate faith values, religious practices, and morals into character education programs. This integration is expected to produce a generation with integrity, religious character, and the ability to adapt to the challenges of the modern era.

This research is motivated by the existence of legal pluralism in marriage regulations in Indonesia before the enactment of Law Number 1 of 1974 concerning Marriage. During that period, marriage provisions were influenced by various legal systems, namely customary law, Islamic law, and colonial laws such as the Burgerlijk Wetboek, whose application was based on population classification. This condition gave rise to various problems, including legal uncertainty, differing standards for marriage validity, and weak protection of the rights of women and children. Based on these problems, this study aims to examine the development of marriage law in Indonesia, both before and after the enactment of the Marriage Law, and to assess the extent to which these regulations have been able to achieve legal unification and certainty within the national legal system. The method used is qualitative-normative research with a literature study approach through analysis of relevant laws and regulations, historical documents, and scientific literature. The results indicate that before 1974, the marriage legal system was complex and unintegrated, necessitating a comprehensive codification. The process of drafting this law was lengthy and marked by ideological debate and religious considerations. However, an agreement was ultimately reached that accommodated both religious values ​​and state interests. Subsequent developments, including amendments through Law Number 16 of 2019, confirm that marriage law in Indonesia is dynamic in responding to demands for justice, human rights, and gender equality.

This study aims to analyze the management of Islamic Religious Education (PAI) learning as an effort to improve students’ discipline in performing congregational prayers at SDN 188 Simangambat. Learning management in PAI includes planning, implementation, and evaluation strategies carried out by teachers to instill religious values and develop students’ awareness of the importance of praying together. This research uses a qualitative approach with descriptive methods to describe the role of PAI learning management in shaping students’ prayer discipline. The results indicate that effective PAI learning management can encourage students to perform congregational prayers regularly through teacher guidance, habituation programs, and a supportive school environment. Teachers play an important role as educators and role models in building students’ responsibility and obedience in carrying out religious activities. The implementation of structured learning activities, monitoring, and evaluation contributes to improving students’ discipline and spiritual character. Therefore, proper management of PAI learning is an important factor in developing students’ religious habits and strengthening Islamic character education in elementary schools.

Religious pluralism is an unavoidable reality in Indonesian society, where people from diverse religious, cultural, and ethnic backgrounds coexist. This study examines the relationship between Christianity and other religions, focusing on Christology and the doctrine of salvation within the context of Indonesian pluralism. The research aims to explore how Christians can maintain faithfulness to biblical teachings while fostering tolerance, respect, and harmonious interreligious relations. This study employs a qualitative literature review method by analyzing biblical texts, theological literature, scholarly articles, and perspectives from Christian theologians concerning religious diversity, the uniqueness of Jesus Christ, and Christian engagement in a pluralistic society. The findings indicate that Christianity upholds the exclusive claim that Jesus Christ is the Savior and the only way to salvation, while simultaneously teaching values of love, compassion, justice, and peace toward all people regardless of their religious affiliation. The study further reveals that constructive interfaith dialogue does not require compromising core Christian doctrines but encourages mutual understanding and cooperation for the common good. In the Indonesian context, the church is challenged to develop a contextual, dialogical, and transformative apologetic approach that reflects Christ’s love and promotes social harmony. Therefore, Christian witness can remain faithful to its theological foundations while contributing positively to peacebuilding, national unity, and the development of a just and inclusive society.

Work discipline is a crucial element in improving employee performance, particularly in the Micro, Small, and Medium Enterprises (MSME) sector such as automotive workshops, which often face managerial and structural challenges. This study aims to explore the understanding, implementation, and influence of work discipline on employee performance at Gandi Jaya Motor Workshop, Jombang, within a local context characterized by religious values and informal work culture. The research employs a descriptive qualitative method with a case study approach. Data were collected through in-depth interviews, observation, and documentation, and were analyzed thematically. The findings reveal that work discipline is perceived as a form of personal responsibility driven by leadership example and religious values, rather than by formal systems alone. External factors such as limited infrastructure and the absence of a structured HR evaluation system also affect performance effectiveness. These findings expand the scope of Work Discipline and Employee Performance theories by incorporating social and cultural dimensions as determinants of work behavior. The study concludes by emphasizing the need for a humanistic approach to HR management in MSMEs and recommends further exploration with broader participant coverage and more diverse methodological approaches.

The era of digital disruption has brought significant moral and spiritual challenges for young people in their use of social media. This study aims to analyze the implementation of Christian ethics education in social media use among youth at the GWI Wesleyan Methodist Congregation of Tanjung Selamat as an effort to develop digital character grounded in Christian values. The study employed a community service approach using participatory methods through pre-tests, post-tests, Focus Group Discussions (FGD), reflective discussions, and digital literacy practices. The theological foundation of this study is based on Wesleyan social ethics, which emphasizes the integration of personal holiness and social holiness in digital life. The educational program also integrated the four pillars of digital literacy, digital skills, digital culture, digital ethics, and digital safety, into a contextual Christian Religious Education framework. The findings indicate a significant improvement in digital literacy understanding, ethical awareness, critical thinking toward digital information, and behavioral transformation in the responsible and value-based use of social media according to Christian principles. This transformation was reflected in increased awareness of digital footprints, stronger personal account security, the removal of negative content, and participants’ initiatives to create spiritual and educational content on social media. The study concludes that Christian ethics education based on digital literacy can serve as an effective means of moral and social transformation for young people while highlighting the strategic role of the church in shaping a humane, peaceful, and Kingdom of God-oriented digital character in the digital era.

This research is motivated by the reality of religious diversity at SMP Pembangunan V Yapis Waena, where non-Muslim students also take part in Islamic Religious Education (PAI) classes. The purpose of this study is to explore and describe the responses of non-Muslim students in receiving PAI lessons, viewed from the aspects of attitudes, behavior, and learning outcomes.This research employed a qualitative method with a descriptive approach, using observation, interviews, and documentation techniques that involved the principal, Islamic Religious Education teachers, and non-Muslim students as informants.The findings show that, in general, non-Muslim students respond positively to PAI learning, with a tolerant and open attitude toward universal materials such as morals, ethics, and humanitarian values, although they tend to be passive when dealing with ritual content that does not align with their faith. In terms of behavior, they attend classes on time, follow teacher instructions, participate in group discussions, and complete assignments despite difficulties with Arabic readings. Meanwhile, their learning outcomes are fairly good in general aspects, indicating that PAI lessons benefit them in fostering respect, discipline, and responsibility. The study concludes that PAI learning at SMP Pembangunan V Yapis Waena is accepted by non-Muslim students in a tolerant, adaptive, and constructive manner thanks to inclusive teaching strategies, school policies emphasizing tolerance, and a conducive classroom atmosphere.

This study explores the themes of poverty and educational values in the novel Al-Bidayah wa al-Nihayah by Naguib Mahfouz using the sociology of literature approach developed by Alan Swingewood. The novel is selected because it portrays the social reality of Egyptian society in the 1940s, particularly the lower class facing economic hardship, social inequality, and limited social mobility. This research employs a qualitative descriptive method through reading, note-taking, and library research. The data are drawn from narratives, dialogues, and events in the novel that reflect both poverty and educational values. The analysis is conducted by relating the textual content to its social and historical context. The findings indicate that poverty is not merely an economic issue but also a structural condition affecting the psychological, moral, and social aspects of the characters. Furthermore, the novel conveys educational values, including religious, moral, social, and cultural dimensions, which are closely linked to the realities of pre-revolutionary Egyptian society. Overall, Swingewood’s approach highlights the novel as a form of social critique as well as a medium for fostering readers’ social awareness.

The issue of education financing in Indonesia, particularly in Islamic educational institutions, remains a challenge even though the national education budget has reached 20%. High operational costs, uneven budget distribution, and limited resources are obstacles to improving the quality of education and empowering the Islamic community. In this case, productive waqf presents itself as a sharia economic instrument that has the potential to support sustainable education financing and community development. This study aims to analyze the management strategy of productive waqf in empowering the Islamic community at the Lampung Al-Qur'an Center (LAC) and review it from the perspective of Islamic jurisprudence (fiqh muamalah) and waqf management. The study used a field method with a descriptive qualitative approach through interviews, observation, and documentation. The theories used are George R. Terry's management theory and Jim Ife's community empowerment theory. The results show that the productive waqf management strategy at LAC is carried out through waqf fund collection, management of Al-Qur'an education, socio-religious development, and community empowerment programs based on Islamic education. This management contributes to improving the quality of education, strengthening Islamic values, and social and economic empowerment of the community. From a muamalah jurisprudence perspective, the practice of productive waqf in LAC has a strong sharia basis because it is oriented towards the welfare of the community and the sustainability of the waqf's benefits. Thus, productive waqf in LAC can be an alternative for financing Islamic education and sustainable community empowerment.

This study analyzes the evolution of indigenous knowledge within the context of Islamic da'wah in South Sulawesi, focusing on social and cultural dimensions. This research is predicated on the premise that Islamic da'wah in South Sulawesi evolves within a social framework influenced by persistent local cultural values and traditions. In this context, local wisdom serves as both a cultural identity and a strategic vehicle for disseminating Islamic doctrines. This research seeks to examine the transformation of local wisdom within Islamic da'wah methods and to discern its social and cultural ramifications. The study utilized a qualitative methodology using a descriptive-analytical framework. Data were gathered by library research, observation, and comprehensive interviews with religious leaders, traditional leaders, and community people engaged in culturally oriented da'wah activities. The results indicate that the evolution of local wisdom transpires through the adaptation, accommodation, and reinterpretation of indigenous cultural values within the context of Islamic teachings. This method makes da'wah more acceptable to society, enhances social integration, protects local cultural identity, and encourages a moderate, inclusive, and contextual type of religiosity.

The Brokohan Sapi tradition in Tempursari Village, Donomulyo District, Malang Regency represents a form of local wisdom that embodies cultural and symbolic values through the use of ubo rampe. This study aims to describe the forms, meanings, and cultural values of ubo rampe in the Brokohan Sapi tradition. The study employs a qualitative method with a symbolic anthropological approach as proposed by Clifford Geertz. Data were collected through observation, interviews, and documentation, and were analyzed using an interactive analysis technique involving data reduction, data display, and conclusion drawing. The findings reveal that ubo rampe is systematically arranged in the form of food offerings, including core dishes, complementary dishes, and spiritual elements. Each component of ubo rampe carries symbolic meanings related to gratitude, safety, fertility, and hopes for prosperity. The cultural values embedded in the tradition include religious, social, ecological, economic, and philosophical values that are integrated into ritual practices. The implications of this study indicate that the Brokohan Sapi tradition functions as a medium for cultural preservation and can be utilized as a local wisdom-based learning resource in Indonesian language and literature education.

Advances in digital technology have opened up significant opportunities for utilizing media as a tool for education, creativity, and religious outreach. However, the low level of digital literacy among the public, particularly the younger generation, means that the use of digital media remains largely limited to entertainment. This community service activity aims to enhance participants’ understanding and skills in utilizing digital media productively through the seminar “Halal Profits, Maximum Rewards through Digital Da’wah” at MWC NU Waru Sidoarjo. The method employed was Participatory Action Research (PAR) with data collection techniques involving observation. The results of the activity showed an increase in participants’ knowledge regarding digital da’wah, the positive use of social media, and halal economic opportunities through digital content. Additionally, participants demonstrated high enthusiasm and began to understand the importance of using technology wisely and productively. This activity is expected to serve as a first step in improving digital literacy, community empowerment, and the strengthening of Islamic values through digital media.

This study aims to explore the practice of Buddhist marriage in the Semarang Regency, which is carried out alongside traditions and local wisdom. The research employs a qualitative approach using a cultural anthropology method to examine the influence of Javanese beliefs on the wedding rituals of Buddhist communities in the Semarang Regency area. Data were collected through the review of relevant literature and interviews with selected informants, chosen based on their background and expertise related to the research topic. The collected data were then analyzed in depth to identify the values of local wisdom within Javanese society that coexist harmoniously with Buddhist wedding ceremonies. The findings indicate that Buddhist marriage in Semarang Regency is not merely a legal recognition of union between two individuals entering married life, but also represents a socio-cultural phenomenon reflecting processes of adaptation and negotiation between religious teachings and local cultural values. Buddhist communities in Semarang Regency conduct marriage ceremony according to Buddhist religious traditions combined with Javanese practices. The religious ceremony is performed at a temple and led by a Romo Pandita, and the the wedding ceremonies continue according to Javanese culture. Javanese beliefs remain strongly influential, shaping various stages of marriage, from partner selection and proposal rituals to ceremonial practices during the wedding. Beliefs related to weton calculations, auspicious days, slametan rituals, the preparation of sesajen, and ceremonial elements within wedding receptions continue to maintain their place amid the dynamics of modern society.

This study aims to analyze the exemplary values of ta’dib and Sufistic practices of Kiai Hasan Sepuh in shaping the spirituality and noble character of santri at Pondok Pesantren Zainul Hasan Genggong. This research employed a qualitative approach with a figure study within a case study framework. Data were collected through observation, in-depth interviews, and documentation, then analyzed using descriptive-analytical techniques. The findings indicate that the values of ta’dib are reflected in discipline, respect for knowledge, and ethical interaction, while Sufistic values are manifested through sincerity (ikhlāṣ), patience (ṣabr), humility (tawāḍu‘), and simplicity. The internalization process of these values occurs through habituation, the role of the kiai’s successors, and spiritual practices rooted in pesantren traditions. Supporting factors include the religious culture of the pesantren and the emotional closeness between kiai and santri, whereas modernization and social media become inhibiting factors in the transmission of values. This study concludes that the integration of ta’dib and Sufistic values through the exemplary legacy of Kiai Hasan Sepuh contributes significantly to shaping santri spirituality and moral character, as well as offering a relevant model for Islamic character education in the contemporary era.

This community service activity aims to instill religious values in the students at TPQ Miftakhul Huda by establishing the habit of praying before and after wudu, as an effort to transform worship practices from mere physical routines into profound spiritual experiences. Using the Asset-Based Community Development (ABCD) approach, this program is carried out through five main stages: discovery, dream, design, define, and do. The results of the activity indicate that through intensive demonstration and practical guidance, the students experienced significant improvement in discipline, awareness of maintaining purity, and moral responsibility as manifestations of Muslim character from an early age. Integrating prayer into the wudu practice has proven effective as an educational tool in building the foundation of faith from an early age, or the “golden age.” The synergy between the student team, educators, and the utilization of institutional facilities proved effective in establishing operational standards for character education that comprehensively integrate physical, mental, and theological aspects. Thus, the practice of wudu prayer serves as a strategic educational tool in strengthening children’s foundational faith during the golden age amidst the challenges of shifting global values.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.