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The principal’s leadership plays a strategic role in determining the direction and quality of educational implementation in schools. This study aims to analyze the implementation of integrative leadership based on prophetic values through the application of transformational, instructional, and servant leadership styles at SMA Muhammadiyah PK Kottabarat Surakarta. Islamic-based schools face challenges in integrating academic excellence with the development of religious character; therefore, a leadership model is required that is not only managerially effective but also morally and spiritually grounded. This research employed a qualitative approach with a field study design. Data were collected through participatory observation, in-depth interviews, and documentation, and were analyzed using interactive analysis techniques with triangulation to ensure data validity. The findings indicate that the integration of transformational, instructional, and servant leadership forms an Islamic Integrative Leadership model that combines a vision for change, the strengthening of learning quality, and the values of service and exemplary conduct within an Islamic framework. Transformational leadership fosters a shared vision and an innovative culture; instructional leadership enhances the quality of the learning process through effective academic supervision; while servant leadership creates a humanistic and participatory school climate. This leadership model contributes to improving teacher professionalism, strengthening students’ character, and establishing a religious school culture oriented toward holistic and sustainable educational quality.

This study aims to analyze the strategies implemented by Islamic Religious Education (PAI) teachers in shaping adolescent personality at SMA Negeri 1 Sragen. The research employed a qualitative approach with a descriptive case study design. Data were collected through participatory observation, in-depth interviews, and document analysis, and were analyzed using an interactive data analysis model. The findings indicate that personality development strategies were carried out in a planned, systematic, and collaborative manner through five main approaches: role modeling, religious habituation, integration of values into classroom instruction, personal mentoring, and collaboration among teachers. Role modeling emerged as the most dominant strategy, as students tend to imitate teachers’ behavior in daily interactions. Religious programs such as congregational prayer, Qur’anic recitation, Islamic student organization activities, and Friday religious programs function as instruments for internalizing religious and social values. These findings affirm that adolescent personality development requires an integrated strategy embedded within school culture and supported by a conducive educational environment.

This study explores the intersection of feminism and gender equality in Bali, analyzing how patriarchal norms, media portrayals, and religious customs marginalize Balinese women. Using Simone de Beauvoir’s concept of the “Other,” it examines why feminism faces resistance despite growing gender equality awareness. Through surveys and interviews with Balinese women aged 11–20, the findings reveal that many support gender equality but hesitate to identify as feminists due to cultural misconceptions and Western associations. The research highlights the need for educational initiatives and community discussions to integrate feminism into Balinese traditions, showing that culturally adapted advocacy is more effective than universalist approaches. It underscores the importance of feminist education, local leadership engagement, and promoting women’s roles within traditional structures, demonstrating that feminism and Balinese traditions can coexist without disrupting social harmony. Future research should explore generational shifts, digital media’s role in shaping perceptions, and comparative studies in other traditional societies to further bridge feminism and cultural values.

Religious learning in secondary schools is not only implemented through intracurricular activities but is also strengthened by applicative extracurricular programs. One form of actualizing religious learning is kultum khitobiyah activities within the Islamic Spiritual Organization (Rohani Islam/Rohis). This study aims to describe the actualization of religious learning through Rohis kultum khitobiyah activities in developing students’ public speaking skills and spirituality at SMA Negeri 2 Tuban. This research employed a qualitative approach using field research methods. Data were collected through observation, interviews, and documentation, while data analysis was conducted through data reduction, data display, and conclusion drawing. The results indicate that kultum khitobiyah activities effectively actualize religious learning through students’ active involvement in religious preaching practices. These activities contribute positively to the development of public speaking skills, particularly in terms of courage, self-confidence, and the ability to deliver ideas systematically. Furthermore, kultum khitobiyah activities also play a significant role in strengthening students’ spirituality, as reflected in increased religious awareness, internalization of Islamic values, and the manifestation of religious attitudes in daily life. Therefore, kultum khitobiyah activities within the Rohis extracurricular program have a strategic role in reinforcing religious learning by integrating communication skill development with students’ spiritual formation.

This study examines the role of understanding Christian theology in improving the quality of Christian Religious Education (CRE) learning. The focus of the study is how theological foundations can shape students’ character, morals, and spiritual development, as well as how teachers’ instructional strategies can support the achievement of these learning outcomes optimally and sustainably. The method used is a qualitative literature review, analyzing various relevant books and journal articles related to CRE, teaching approaches, and the integration of faith values into the educational curriculum. The findings indicate that mastery of Christian theology serves as an essential foundation in learning, as it enables students to understand their faith deeply while also internalizing Christian principles in their daily lives. In addition, interactive, contextual, and participatory learning methods have been shown to increase student engagement and motivation in the learning process. The role of the teacher as a moral and spiritual role model is also a key factor in strengthening the internalization of these values. Thus, an understanding of Christian theology not only supports cognitive aspects but also contributes to shaping students’ character and ethical behavior, making CRE learning transformational and holistic.

This study aims to analyze the evolution of Islamic civilization within the cultural landscape of Southeast Asia through a comparative study between Indonesia and Patani, Thailand. The research employs a qualitative approach with a comparative case study design based on literature review, examining the historical, social, cultural, and political developments of both regions. The findings reveal that the development of Islamic civilization in Indonesia occurred through an inclusive and adaptive process of cultural acculturation. Islamic values were integrated with local traditions, creating a moderate and harmonious religious pattern within society. In contrast, the development of Islam in Patani took place under conditions of political marginalization and state pressure, which fostered cultural resistance and strengthened the religious identity of the Malay Muslim community. These differences indicate that socio-political structures play a significant role in shaping the dynamics of Islamic civilization. The study confirms that Islam as a civilization is flexible and adaptable to different cultural environments; however, the form of adaptation is strongly influenced by power relations, social conditions, and local political contexts. This research is expected to enrich the study of Islamic civilization in Southeast Asia through a comparative approach that integrates cultural and political dimensions more comprehensively.

This study is motivated by the importance of actualizing Pancasila values in students’ lives, not only at the cognitive level but also in daily social interactions within the campus environment. Phenomena such as digital individualism, exclusivity in social relationships, and bullying practices indicate a gap between understanding and implementation of Pancasila values. This study aims to analyze the forms of Pancasila value actualization through students’ social interaction patterns and their implications for character building. The research employs a qualitative approach using a library research method, with secondary data derived from scientific journals, books, and relevant academic documents. Data collection was conducted through documentation study, while data analysis used descriptive-critical content analysis. The findings show that the actualization of Pancasila values is reflected in religious tolerance, rejection of bullying, cross-cultural inclusivity, deliberative decision-making, and fairness in academic collaboration. These results indicate that students’ social interaction serves as an important indicator of successful internalization of Pancasila values. Practically, this study highlights the importance of strengthening character education based on social practices to develop ethical, inclusive, and Pancasila-oriented young generations.

This article provides a descriptive analysis of the potential for integrating national security values into the Christian education curriculum as a strategic effort to support Indonesia's vision of generating a golden generation by 2045. The research object is the formal Christian education system in Indonesia, encompassing its curriculum, pedagogy, and the overarching goal of character formation. The central problem addressed is the perceived dichotomy between faith-based education and the cultivation of civic responsibility, specifically concerning national security a concept often narrowly associated with the military rather than with social resilience, tolerance, and unity. The objective is to explore how Christian educational values can be systematically aligned with national priorities to produce graduates who are both devout and patriotic. Employing a qualitative descriptive analysis method, this study synthesizes findings from a literature review of Christian education philosophy, national curriculum standards, and policy documents on national security and character education. The main findings reveal a significant convergence between Christian ethical teachings such as love for neighbor, integrity, and peacebuilding and the core values underpinning national security and social harmony, like Bhinneka Tunggal Ika (Unity in Diversity). The synthesis of ideas proposes a conceptual framework where subjects like civic education and religious studies are interwoven to foster a holistic identity. The article concludes that a deliberate integration of national security values, framed as active citizenship and social stewardship, is not only compatible with Christian education but is essential for realizing the resilient, morally grounded human resources needed for Indonesia 2045.

Community Service Program (Kuliah Kerja Nyata/KKN) is a community engagement program organized by Universitas Negeri Padang as an implementation of the Tri Dharma of Higher Education. This program was conducted in Nagari Sikucur, V Koto Kampung Dalam District, Padang Pariaman Regency, West Sumatra Province, from January 9 to February 9, 2026. The program aimed to empower the local community through a participatory approach based on the identification of local needs and potentials. The methods applied consisted of several stages, including observation, planning, implementation, evaluation, and reporting, while actively involving community members in every activity. The implemented programs covered several areas, such as education and religious development, social and psychosocial activities, as well as economic empowerment and strengthening of village physical facilities. The results of the activities indicated an increase in community participation, the strengthening of religious values and social solidarity, and support for the development of local economic potential. Despite several challenges, including limited implementation time and adjustments to program targets, the collaborative approach proved effective in encouraging community engagement. Therefore, the KKN program of Universitas Negeri Padang in Nagari Sikucur contributed positively to strengthening the social, religious, and economic capacities of the local community.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The digital era presents various opportunities as well as challenges in the world of education, particularly in the formation of student character. The development of technology, social media, and the unlimited flow of information influence the way students think, act, and behave. This condition demands the role and responsibilities of Christian Religious Education (PAK) Teachers that are increasingly complex and strategic. This study aims to describe the responsibilities of PAK Teachers in the formation of student character in the digital era. The research method used is a qualitative method with a literature study approach. Data were collected through a review of scientific journals, academic books, and theoretical sources relevant to the research topic. The results of the study indicate that PAK Teachers are not only responsible for conveying Christian faith material, but also guiding students in internalizing and practicing Christian values such as love, honesty, responsibility, self-control, and empathy, both in real life and digitally. PAK Teachers act as educators, role models, guides, and spiritual counselors who integrate character education into the learning process. In addition, PAK Teachers are required to have adequate pedagogical, professional, personality, and social competencies, as well as the ability to utilize technology wisely. Collaboration with parents and schools is a crucial aspect in sustainably shaping students' character. Thus, Christian Religious Education teachers act as agents of transformation in shaping a generation with Christian character ready to face the challenges of the digital era.

The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

The rapid spread of hoaxes and disinformation in the digital era poses serious challenges to social cohesion, societal stability, and the internalization of moral values, particularly within Muslim communities. The circulation of unverified information has the potential to trigger conflict, polarization, and a decline in public trust. This study aims to explore digital literacy as an ethical and religious instrument in actualizing the Islamic principle of amar ma’ruf nahi munkar in the contemporary digital sphere. Employing a qualitative library research approach, the study examines classical Islamic sources, including the Qur’an and Hadith, alongside contemporary literature on digital communication ethics and digital citizenship. The findings indicate that digital literacy from an Islamic perspective extends beyond technical competence in accessing and disseminating information; it represents a form of moral responsibility (amanah) grounded in honesty (ash-shidq), prudence, and accountability. Practices such as information verification (tabayyun), clarification, and corrective engagement in online spaces are concrete expressions of amar ma’ruf nahi munkar. Strengthening ethically grounded digital literacy is therefore essential for fostering a healthy, just, and civilized digital public sphere.  

Hypertension is a major non-communicable disease burden in rural Acehnese communities. Family support plays a critical role in long-term blood pressure control; however, the lived experiences of families caring for hypertensive members in Posbindu PTM settings remain underexplored. This study aimed to explore the meaning and forms of family role and social support in hypertension management among Posbindu PTM participants in Meunasah Timu Village, Aceh. Methods: A descriptive phenomenological design using Colaizzi's method was employed. Twelve family members of hypertensive patients were recruited purposively from Posbindu PTM, Desa Meunasah Timu. In-depth face-to-face interviews were conducted until data saturation. Trustworthiness was ensured through member checking, peer debriefing, and audit trail. Results: Three themes emerged: (1) Emotional and instrumental family support as a cornerstone of hypertension control; (2) Cultural and religious values as mediators of caregiving behavior; and (3) Barriers to consistent family involvement including knowledge deficits and caregiving fatigue. Conclusion: Family support is multidimensional and culturally embedded in hypertension management. Community health nurses and Posbindu PTM programs should integrate family-centered interventions that address knowledge gaps and caregiver well-being to optimize blood pressure control outcomes.

This study analyzes the mangakkai’ ceremony in the Aluk To Dolo tradition in the villages of Suppiran, Mesakada, and Salisali (SMS), Toraja, as a rite of passage that has religious, symbolic, and social meanings. The study aims to explain the structure of the mangakkai’ ritual based on Victor Turner's theory of liminality and to examine its relevance to contemporary human relations. The method used is qualitative research with a literature study approach enriched by field interviews with Aluk To Dolo figures. The results of the study show that mangakkai’ consists of three main stages, namely pre-liminal (lao ma’tundan) as a phase of separation, liminal (passurusan and mata kandean) as a space for community formation, and post-liminal (ma’palulangngan) as reintegration and refinement of relations with Puang Matua. This rite not only guides the soul of the deceased to a transcendent destination, but also strengthens solidarity, mutual cooperation, and the transmission of values between generations. In a modern context marked by individualism and social fragmentation, mangakkai’ presents a model of relationships based on togetherness, empathy, and collective responsibility. Thus, this ritual has anthropological and ethical significance as a source of reflection for the formation of more humanistic and communal human relationships.

This study aims to examine the development of Islamic educational institutions in Indonesia from the classical to the modern era, as well as the factors influencing their transformation and strategies for strengthening them to remain relevant to contemporary needs without abandoning Islamic values. The research method used is a literature review (library research) by analyzing books, scientific journals, and official documents related to Islamic education, both nationally and internationally, published within the last five years. The findings indicate that Islamic education evolved from informal learning through majelis taklim, surau, and langgar, to the establishment of pesantren, madrasahs, and modern Islamic higher education institutions that integrate religious and general knowledge. The transformation of these institutions is influenced by local cultural factors, international scholarly networks, political pressures and colonialism, reformist figures, globalization, economic demands, social mobility, and national education policies. In the era of globalization and the Fourth Industrial Revolution, Islamic educational institutions face challenges such as technological access disparities, limited teacher competence in digital pedagogy, curriculum integration, and the risk of educational commodification. Strengthening strategies include developing integrative curricula, professionalizing teachers, utilizing digital technology, promoting media literacy based on Islamic values, developing entrepreneurship, revitalizing traditional knowledge, and enhancing alumni networks and visionary leadership. This study emphasizes that the synergy among pesantren, madrasahs, and Islamic higher education institutions forms a national Islamic education ecosystem that is adaptive, rooted in spiritual values, and capable of producing Muslim generations who are morally upright, knowledgeable, and globally competitive.

This study explores the shift from traditional to modernist educational paradigms in Islamic boarding schools (pesantren), which have been in existence since before Indonesia’s independence. The shift involves adapting learning methods while retaining traditionalist approaches, ensuring that they meet modern needs without eliminating their core values. The study uses a qualitative-phenomenological approach to examine three main areas: (1) the strategy of educational values and spiritual practices employed by pesantren leaders, with an emphasis on the TAQWA method, which aims to improve student understanding quickly; (2) the integration of Qur'an literacy, religious traditions, and environmental empowerment in the educational process; and (3) the impact of this model on student character development. Qur'an literacy in this context extends beyond reading and memorizing verses, focusing on understanding and actualizing its values in daily life. Religious practices such as book study, worship routines, and etiquette coaching promote moral development. Environmental activities, such as agriculture and natural resource management, encourage independence and ecological awareness. This holistic approach can serve as a model for character education, blending spiritual, social, and environmental aspects, while strengthening pesantren's role in fostering moral and ecological awareness.

The development of digital technology in the Society 5.0 era has significant implications for the education system, including Islamic Religious Education (PAI) learning. This era places humans at the center of technological development, thus demanding Islamic education to remain relevant, adaptive, and oriented towards humanitarian values. This study aims to analyze and reconstruct the objectives, materials, and strategies of Islamic Religious Education (PAI) learning to align with the characteristics and challenges of the Society 5.0 era. This study uses a literature review approach through a review of various scientific sources in the form of books, articles, and other sources. The results of the study indicate that the reconstruction of Islamic Religious Education (PAI) learning encompasses three main aspects. First, the learning objectives are directed at developing students who are faithful, have noble character, possess 21st-century competencies, and are able to utilize technology wisely. Second, Islamic Religious Education (PAI) learning materials need to be developed adaptively, contextually, and integrated with digital technology without eliminating the foundation of the Qur'an and Hadith. Third, Islamic Religious Education (PAI) learning strategies in the Society 5.0 era emphasize a humanistic, participatory approach, discovery learning, and blended learning that combines face-to-face and digital learning. This reconstruction is expected to produce a relevant, innovative Islamic Religious Education (PAI) learning model that is oriented toward character building and strengthening Islamic values ​​amidst modern technological developments.

Paaloka is a religious–cultural practice of the indigenous community of Detunggali Lewumbangga Village that functions as a medium for maintaining relationships with ancestors as well as a means of fostering social solidarity. This study aims to analyze the religious meaning of Paaloka and its relevance from the perspective of Catholic faith and within the local social context. The research employs a descriptive qualitative method, with data collected through observation and in-depth interviews with traditional leaders, church leaders, and community members. Data analysis was conducted through processes of reduction, categorization, and thematic interpretation. The findings indicate that Paaloka embodies religious values such as expressions of gratitude, petitions for blessings, and respect for ancestors, and serves to strengthen communal identity and social cohesion. From a theological perspective, Paaloka can be understood as a space for the inculturation of Catholic faith insofar as it is interpreted as an expression of prayer and lived faith in God without negating the teachings of the Church. This study underscores the importance of dialogue between faith and culture in the development of contextual pastoral practice.