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The distribution of takjil in Pucang Village, Buduran, Sidoarjo a tradition of sharing food to break the fast is not only viewed as a form of individual worship but also plays a vital role in strengthening social bonds among residents. In addition to fostering brotherhood, the practice of sharing takjil also serves as a means of instilling social values such as empathy, mutual cooperation, and a sense of responsibility toward the surrounding community. In the context of the takjil-sharing activity, social solidarity is key to strengthening bonds of brotherhood. In the social life of Muslim communities in Indonesia, the tradition of sharing takjil during Ramadan is not merely a routine distribution of food for breaking the fast, but a social practice that can strengthen the sense of brotherhood among residents. This study employs the Participatory Action Research (PAR) method, an approach that positions the community as both the subject and an active partner throughout the entire research and community service process. The primary purpose of the iftar-sharing activities during Ramadan is not merely to meet the practical needs of breaking the fast, but also to strengthen social bonds and brotherhood among community members through shared experiences and direct interaction.

This study aims to analyze the role of Gambus music education in fostering appreciation for Riau Malay oral traditions in higher education. Amidst the wave of globalization, oral traditions such as pantun, syair, and gurindam are losing their space of actualization among the younger generation. This research employs a descriptive qualitative approach with a case study design at the Universitas Islam Riau. Data were collected through participant observation, in-depth interviews, and documentation. The results indicate that Gambus music learning, which integrates experiential learning methods through three main stages textual analysis, musical practice, and contextual reflection is effective in increasing students' cultural awareness. The integration of oral tradition texts into musical materials allows students to deeply internalize moral, religious, and social values. Despite challenges such as limited curriculum time allocation, the involvement of expert practitioners serves as a key supporting factor in providing an authentic learning experience. The study concludes that Gambus music in higher education functions as a strategic educational instrument to revitalize oral traditions as a "living archive" and strengthen students' cultural identity.

Indonesia is a country rich in cultural diversity, one of which is Javanese culture which is full of philosophical values ​​and symbolic meanings in every practice, including in the traditional wedding procession. One of the important rituals in Javanese traditional weddings is the Panggih Manten ritual, which represents the meeting between the bride and groom with various symbols of life, hope and blessings. Along with the development of the times and the flow of modernization, people's understanding of the philosophical meaning of the ritual has shifted. Some people still carry out this tradition as a hereditary custom without understanding the values ​​contained in it, even giving rise to debates regarding its suitability with Islamic teachings. This study aims to analyze the practice of the Panggih Manten ritual in Javanese traditional wedding traditions and review its suitability with the 'Urf argument in Islamic law. The research method used is qualitative with a juridical-normative approach, while the research location was carried out in Pengkol village, Mantingan District. The results of the study show that the Panggih Manten ritual is basically acceptable in Islamic law as long as it does not conflict with the principles of sharia. Based on analysis from the perspective of al-'urf, several aspects of the Panggih Manten ritual, such as muter asem (the act of making offerings), and the belief in disasters, contain elements that are inconsistent with Islamic law and could potentially lead to idolatry, thus being categorized as al-'urf al-fāsid. Therefore, the Panggih Manten tradition can be preserved through reinterpretation of its meaning and the elimination of elements that contradict Islamic teachings, thus aligning it with Islamic principles.

The rapid development of the internet has increasingly encouraged people to depend on social media as a primary source for obtaining information and sharing personal experiences. This shift in digital behavior has also been adopted by traditional snack sellers in Bandar Lampung, who now utilize social media platforms and strengthen their brand image as key components of their marketing strategies. Accordingly, this study aims to examine the effect of social media marketing dimensions and brand image on consumers’ purchase intention toward traditional snack products. This research applies a quantitative method using a purposive sampling technique, involving 110 respondents who are familiar with the Yussy Akmal and Kue Akong brands and have been exposed to their social media content. Data were collected through questionnaires and analyzed using SPSS version 27 with multiple linear regression analysis. The findings indicate that the dimensions of social media marketing, including entertainment, interaction, trendiness, customization, and electronic word-of-mouth (eWOM), as well as brand image, have a positive and significant influence on consumers’ purchase intention for traditional snacks.

Ngabuburit has grown into a cultural tradition that is deeply embedded in Indonesian society during Ramadan, including among the student demographic. This study investigates the relevance of the ngabuburit tradition to the level of consumer economic literacy and the application of Islamic consumption ethics among university students in the city of Bandung. Employing a quantitative descriptive approach, data were gathered through an online questionnaire distributed to students from various universities across Bandung. The analysis aims to determine whether the pre-iftar waiting activity stimulates impulsive purchasing behavior more strongly than awareness of Islamic consumption principles particularly the avoidance of wasteful spending (tabzir) and extravagance (israf). The study also examines several factors shaping students' consumption patterns, including social environment, lifestyle tendencies, and access to food and beverage products throughout Ramadan. The results are expected to shed light on how students behave as consumers within a local cultural framework and to what degree their economic literacy can moderate consumption behaviors that contradict Islamic principles, while providing an evaluative foundation for cultivating more prudent consumption habits.

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.

This study aims to examine the application of an expository approach in the scriptwriting of the documentary film "Jejak Rasa," which highlights Southern Chinese cuisine in Bandung as a representation of cultural acculturation. The background of this research is based on the declining interest of the younger generation in traditional culinary arts due to the influence of globalization and social media trends. The methods used included literature research, field observations, and interviews with relevant sources, such as culinary entrepreneurs and museum officials. The results show that the expository approach is effective in conveying information systematically, factually, and easily understood through the use of voice-over narration as the main direction of the story. Furthermore, the use of an implied first-person perspective creates an emotional connection between the audience and the material presented. This documentary serves not only as an information medium but also as a means of education and preservation of Peranakan Chinese culinary culture. By combining visual elements, narrative, and interviews, this documentary comprehensively presents historical, social, and cultural values. Therefore, this work is expected to raise public awareness of the importance of preserving culinary cultural heritage amidst modern developments.

The New Testament is an essential part of the Christian Bible, containing testimonies concerning the life, ministry, death, and resurrection of Jesus Christ, as well as the development of the early Church. To fully understand its message, it is necessary to examine the historical and theological contexts that shaped its composition. This article aims to explore the New Testament from historical and theological perspectives by examining the social, political, cultural, and religious background of the first-century world, the process of the writing of the New Testament books, and their principal theological messages. The study employs a library research method with a descriptive-analytical approach to various biblical and theological sources. The findings indicate that the New Testament emerged within the context of Roman rule, Jewish religious traditions, and Hellenistic cultural influences, all of which shaped both the authors and their audiences. The books of the New Testament were written to address the needs of early Christian communities, affirm the identity of Jesus Christ, strengthen believers' faith, and provide guidance for Christian living. Theologically, the New Testament emphasizes central themes such as the Kingdom of God, salvation through Jesus Christ, grace, the formation of the Church, and eschatological hope. Therefore, an understanding of the historical background and theological message of the New Testament is essential for accurate interpretation and for maintaining its relevance to the life of the Church and contemporary Christian believers.

This research investigates the concepts of heaven and hell within Nias culture and compares them with Catholic Church teachings, exploring their implications for Catholic Religious Education (PAK). Driven by the disparity in eschatological understanding between local culture and Catholic doctrine, and the crucial role of inculturation in faith life, a qualitative approach employing literature review was adopted. Data sources included Church documents, books, and relevant scholarly journals. Findings reveal that Nias culture perceives post-mortem existence not as a dualistic heaven or hell, but as a continuation in the spirit world, influenced by social status and adherence to tradition. In contrast, Catholic teachings define heaven and hell as outcomes of humanity's relationship with God. The inculturation process highlights a dialogue between cultural values and Christian faith, demonstrating that integrating local cultural values into PAK can enhance students' faith experience, making learning more relevant and transformative within their contexts.

This study analyzes the integration of turoth (classical Islamic scholarship) and digital media in moderate Islamic education through Gus Kautsar’s YouTube lectures. Amid concerns that religious digitalization may simplify Islamic teachings and reduce epistemological depth, this research examines whether turoth transmission in digital platforms maintains traditional scholarly structures. Using a qualitative approach with thematic content analysis, this study analyzes three classical text-based lecture videos published between January and March 2024. The findings show that turoth is represented through direct reading of Arabic classical texts, hierarchical argument structures (Qur’an–Hadith–Ulama), references to madhhab authorities, and contextualization of contemporary digital issues. The adaptation identified is pedagogical rather than epistemological, reflected in episodic segmentation, communicative translation, and contextual illustrations suited to Generation Z’s learning patterns. Furthermore, moderate Islamic education in the analyzed content emerges not through normative slogans, but through systematic engagement with classical texts. This study demonstrates that digital media can function as a medium for recontextualizing Islamic tradition while fostering moderate religious values among Generation Z in the digital era.

The accelerating global ecological crisis, manifested in deforestation, biodiversity collapse, and extreme climate change, fundamentally reflects a deep-rooted moral and spiritual deterioration within modern humanity. Islamic Religious Education (PAI) holds a unique strategic position to address this crisis by systematically integrating naturalistic intelligence, the eighth dimension of Howard Gardner's Multiple Intelligences theory, into the character formation process of students. This qualitative library research employs content analysis and conceptual analysis techniques applied to relevant primary and secondary academic sources published between 2019 and 2026. The study pursues three objectives: (1) to examine the conceptual and theological foundations of naturalistic intelligence within the Islamic educational framework; (2) to identify the reciprocal relationship patterns between naturalistic intelligence and the formation of religious-ecological character in students; and (3) to formulate integrative Islamic education management strategies for optimizing naturalistic intelligence. Findings reveal that naturalistic intelligence possesses robust theological grounding in Islamic tradition, anchored in the concepts of tafakkur, ayat kauniyah, khalifatullah fil ardh, and scientia sacra, none of which are peripheral but rather central to the Islamic worldview. The relationship between naturalistic intelligence and religious-ecological character is bidirectional and mutually reinforcing, operating through three sequential pathways: from naturalistic intelligence to theological consciousness, from theological consciousness to intrinsic ecological motivation, and from intrinsic motivation to consistent religious-ecological behavior. Islamic education management can optimize naturalistic intelligence development through four strategic pillars: reconstruction of the PAI curriculum based on ayat kauniyah, development of innovative eco-theological pedagogy, construction of an eco-conscious school culture, and strengthening of school-family-community partnerships. This study advances the concept of "Spiritual Eco-Literacy" as an original paradigmatic contribution to 21st-century Islamic education.

This study aims to enhance knowledge, foster a sense of patriotism, and strengthen the national identity of Indonesian children living abroad through an educational program introducing Indonesian islands and culture. Children living in foreign environments tend to interact more frequently with foreign cultures, potentially leading to a lack of familiarity with their own national culture. Therefore, this activity was designed as a fun and easily understandable learning experience to ensure children remain connected to their roots. The method used was qualitative descriptive research employing direct observation of 30–40 participants over a two-week period. The program was implemented in several stages: orientation, presentation of materials, video screenings, drawing and coloring activities, and traditional games. The results showed that participants demonstrated increased knowledge of the names of major islands in Indonesia as well as various regional cultures, such as traditional attire, dances, and folk songs. Additionally, the program successfully fostered a sense of pride, boosted self-confidence, and strengthened camaraderie among participants. The children appeared enthusiastic and active in every activity provided. Thus, this educational program proved effective as a means to introduce Indonesian culture while strengthening the national identity of Indonesian children abroad through engaging and enjoyable learning methods.

This study aims to analyze the aesthetic values of Ranggawis Dance as a form of regional creative dance that develops in Purbalingga Regency. This research employs a qualitative method with a descriptive approach, supported by a choreographic aesthetic approach. The theoretical framework used is the aesthetic theory proposed, which includes aspects of form, content, and performance. Data collection techniques were carried out through observation, interviews, and documentation involving choreographers, musicians, dancers, and related parties in the performance of Ranggawis Dance. The data were analyzed descriptively using a qualitative approach by linking field findings with the applied aesthetic concepts. The results show that the aesthetics of Ranggawis Dance are formed through the harmony of form aspects, including movement, musical elements, and dancer composition; content aspects reflecting values of togetherness and joy within the community; and performance aspects demonstrated through synchronization (rampak) and dancers’ expressions. The dance movements, which combine Banyumasan, Jaipong, and contemporary elements, create a dynamic and harmonious impression, while the use of pentatonic scales strengthens the traditional character. The collaborative creative process between choreographers and musicians also contributes to the overall aesthetic unity of the performance. Therefore, Ranggawis Dance possesses strong aesthetic values, reflects local cultural identity, and has the potential to be further developed as part of traditional art preservation.

Marriage in Islamic law constitutes a sacred covenant (mīthāqan ghalīẓan) that carries theological, social, and juridical dimensions. Within this framework, the guardian (walī nikāḥ) plays a pivotal role whose legal status has long been contested across Islamic jurisprudential schools. This study examines the authority of the marriage guardian from three analytical layers: its doctrinal construction across the four major madhabs, its codification in Indonesian positive law, and its practical implementation in religious court jurisprudence. Employing a normative legal research method, this study draws on conceptual, statutory, and case approaches, with primary legal materials comprising Qur’anic verses, prophetic traditions, Law No. 1 of 1974, the Compilation of Islamic Law (KHI), and Ministerial Regulation (PMA) No. 30 of 2024. The findings reveal fundamental differences among the madhabs: the Shāfi‘ī, Mālikī, and Ḥanbalī schools treat the guardian as an essential pillar (rukun) of the marriage contract, whereas the Ḥanafī school views guardianship as a complementary element based on the concept of legal capacity (ahliyyah). Indonesian positive law, through Article 19 of the KHI, adopts the Shāfi‘ī position by designating the guardian as an obligatory rukun. The study further finds that the mechanisms of walī ‘aḍal (recalcitrant guardian) and wakalah al-walī (delegation of guardianship) serve as legal instruments that reconcile formal-procedural requirements with practical social needs, thereby affirming that guardianship norms function both as a religious requirement and as a state-administered mechanism for protecting women’s rights in marriage.

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 study examines the eco-eschatological dimensions embedded in the myths and traditions of pante among the Manggarai people of East Nusa Tenggara, Indonesia. The pante tradition is not merely understood as an economic activity involving the tapping and processing of palm sap, but also as a cultural practice that embodies ecological, spiritual, social, and ethical values. Through this tradition, the Manggarai people maintain a harmonious relationship with nature and recognize their responsibility toward the environment as part of a sacred cosmic order. This study employs a qualitative approach based on literature review and hermeneutical-theological analysis to explore the symbolic meanings and theological implications of the pante myth. The findings reveal that the pante myth reflects the Manggarai people’s cosmological worldview, in which nature is regarded as a living and sacred reality that must be respected and protected. Furthermore, the tradition promotes an ethic of sustainability that discourages excessive exploitation of natural resources and encourages balance between human needs and environmental preservation. From an eco-eschatological perspective, the pante tradition represents a vision of hope for the restoration of relationships among humans, nature, and God, anticipating the fulfillment of the “new heaven and new earth.” Therefore, this study affirms that Manggarai local wisdom provides a valuable contribution to the development of contextual, ecological, and sustainable theology in contemporary society.

The development of Micro, Small, and Medium Enterprises (MSMEs) in the traditional culinary sector in Dumai City has shown significant growth, particularly in bolu kembojo products. Increasing competition requires business actors not only to focus on product quality but also to implement business ethics in their operations. This study aims to analyze the role of business ethics in enhancing customer loyalty toward bolu kembojo MSME products in Dumai City. This research employs a qualitative approach using a case study method, with informants consisting of MSME owners and consumers selected purposively. Data collection techniques include interviews, observations, and documentation, while data analysis is conducted using an interactive model involving data reduction, data display, and conclusion drawing. The findings indicate that the implementation of business ethics, such as honesty, responsibility, and good service, can enhance customer trust and satisfaction. These factors subsequently encourage repeat purchases and positive word-of-mouth recommendations. The implication of this study suggests that the application of business ethics is a crucial strategy for MSMEs in strengthening customer loyalty and sustaining business continuity.

The tradition of marriage gift money (uang hantaran) in the Malay community of Melibur Village, Talang Muandau District, Bengkalis Regency, Riau Province, remains a customary practice preserved as a symbol of respect for the bride’s family and a sign of the groom’s seriousness. However, over time, its meaning has shifted toward materialism, as the amount is often determined by social status, educational background, and family prestige, potentially causing economic burdens, psychological pressure, delays, and even the cancellation of marriages. This study aims to describe the practice of uang hantaran and formulate an Islamic legal reconstruction of the tradition in accordance with the principle of simplicity. This research is a field research employing a qualitative approach. Data were collected through interviews, observations, and documentation, and were analyzed descriptively and analytically using the maslahahmursalah approach in Islamic law. The findings indicate that the practice of uang hantaran in Melibur Village is still maintained as part of local custom; however, its implementation has shifted from a symbolic function to a materialistic one, resulting in economic pressure on the groom’s family, psychological burdens on prospective spouses, and delays in marriage. From the perspective of maslahahmursalah, uang hantaran may be categorized as maslahahhajiyyah when determined flexibly and without imposing hardship, but it becomes mafsadah when the amount is excessive and causes harm. Therefore, the reconstruction of Islamic law regarding this tradition emphasizes that uang hantaran is not a legal requirement for marriage but rather a complementary customary practice whose determination should be based on deliberation, mutual consent, economic capability, and the principle of simplicity (taysir), so that it does not hinder the objectives of marriage in Islam.

This study aims to explain the implementation of the three-act structure in scriptwriting for the feature video entitled “Jejak Rasa: Akar dari Tanah Priangan.” The background of this research is based on the tendency of audiovisual representations of cassava that remain partial, focusing only on either traditional or modern aspects without integrating both into a cohesive narrative. This study employs a qualitative approach based on creative practice, where the author acts as a scriptwriter responsible for designing the narrative flow using the three-act structure: set up, confrontation, and resolution. The production process consists of three stages: pre-production, production, and post-production, involving literature research, field observation, interviews with key informants, and the development of visual and audio narratives. The findings indicate that the implementation of the three-act structure successfully creates a systematic narrative that integrates historical, cultural, and modern dimensions of cassava transformation. This structure also effectively builds a coherent dramatic flow and enhances audience emotional engagement. The implications of this study are expected to provide references for academics and practitioners in developing research-based audiovisual scriptwriting, particularly in the context of local culture and gastronomy.

IIn the process of creating the feature video "Jejak Rasa: Akar dari Tanah Priangan," the author serves as the Director of Photography, responsible for managing the visual aspects to effectively and comprehensively convey the message. This is achieved through the application of various cinematographic techniques, such as careful selection of camera angles, types of shots, camera movements, and in-depth composition. The main goal of this feature video production is to showcase the cultural value of cassava as an essential part of the culinary identity of Tanah Priangan, while also highlighting its transformation from traditional food to modern culinary innovation with contemporary relevance and appeal. This work is expected to provide a more comprehensive visual representation of local food culture and raise public awareness about the importance of preserving culinary heritage as part of the nation's cultural wealth. The application of cinematographic techniques used not only strengthens the delivery of information but also effectively enhances the aesthetic quality of the work as a visual communication medium that can impact the audience emotionally and intellectually.