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This study delves into the philosophical foundations of natural law, contrasting the irrational theories of Thomas Aquinas with the rational perspectives of Hugo Grotius and Immanuel Kant, examining their relevance within Indonesia’s deeply religious and pluralistic context. Aquinas argues that natural law is divinely ordained and serves as a universal moral guide, where law and morality are intrinsically linked. On the other hand, Grotius proposes that while natural law originates from divine will, human reason enables individuals to comprehend it, even without divine revelation. Kant’s philosophy shifts the focus to moral autonomy and the freedom of individuals, emphasizing that legitimate law must be based on principles of universal morality that respect human dignity. In the context of Indonesia, with its diverse religious landscape, integrating these philosophical ideas provides a balanced approach to the interaction between secular law, religious teachings, and moral values. The research adopts a juridical-normative methodology with a conceptual and legislative approach, analyzing secondary legal sources to explore how natural law influences Indonesia's legal system. The findings indicate that while Indonesia's legal system primarily follows positive law, it would benefit from incorporating the moral and spiritual aspects derived from natural law theory. The study concludes that Indonesia’s legal system can achieve a more substantive form of justice by integrating the principles of Aquinas, Grotius, and Kant, thus ensuring a more harmonious blend of legal certainty, moral integrity, and religious principles in the country’s laws.  

This study stems from a classic question in the study of political hadith regarding leadership, specifically the hadith "The Imams are from Quraysh," which is often understood textually as requiring leaders to be from the Quraysh tribe. This kind of understanding often stops at the normative and historical level, without considering the socio-political context of modern society, which is fundamentally different from the early Islamic era. As a result, a gap emerged between the moral message of the hadith and the reality of the leadership system in democratic countries like Indonesia. This research aims to reanalyse the meaning of hadiths about Quraysh and non-Quraysh leadership, and to trace their relevance to the concept of state leadership in the Indonesian constitutional system, placing Islamic political theory and modern leadership theory on an equal footing (theory = theory). This research employs a qualitative approach based on library research, with the primary sources being political hadiths and classical references such as al-Ahkam al-Sulthaniyyah by al-Mawardi, supplemented by contemporary literature on the modern Indonesian government system. The analysis was conducted using comparative methods and content analysis to explore the commonalities and differences between the concept of Imamah in Islam and leadership in modern democratic systems. The research findings indicate that the hadith about Quraysh leadership cannot be understood rigidly as a limitation of lineage, but rather as an ethical guideline emphasising the principles of justice, trust, responsibility, and public interest. The ethical values in the hadith align with the basic principles of the presidential system in Indonesia, such as public accountability, limitation of power, and popular sovereignty, as regulated in the 1945 Constitution. Despite challenges such as corruption, the politicisation of religion, and weak leadership morality, the values of the hadith remain relevant if translated into public norms and modern governance practices. This research confirms that leadership in Islam and Indonesian democracy can complement each other, with Islam providing a moral and spiritual foundation, while democracy offers the legal and political structure to realise it.

Islamic education plays a strategic role in promoting social transformation amid the dynamics of societal change. Islamic education functions not only as a medium for the transmission of knowledge and religious values, but also as an instrument for character building, social awareness, and the strengthening of moral and spiritual values. This article aims to examine the concept of Islamic education and its relevance to the process of social transformation, as well as to analyze the roles and challenges of Islamic education in responding to modern social changes. This study employs a qualitative descriptive approach through library research by analyzing relevant literature sources, including books, scholarly journals, and supporting documents. The findings indicate that Islamic education contributes significantly to the development of a moral, just, and socially responsible society. Islamic education serves as an agent of social change through the internalization of ethical values, intellectual development, and balanced spiritual guidance. However, Islamic education also faces various challenges such as globalization, modernization, and cultural change. Therefore, strengthening adaptive and contextual strategies in Islamic education is essential to ensure its continued relevance in fostering positive social transformation.

Islamic banks operate not only as financial intermediaries but also as institutions rooted in Islamic ethical values. Trust (amanah) and accountability represent core principles guiding financial management in Islamic banking. This study explores the meaning of amanah and accountability and examines how both principles are implemented in Islamic banking practices. Using a qualitative interpretive approach, data were gathered through in-depth interviews, participant observations, and systematic document analysis. The findings indicate that amanah is understood not merely as an individual moral obligation, but as an institutional principle embedded within organizational policies, corporate culture, and governance frameworks. Accountability is reflected through transparent financial reporting, effective internal audit systems, risk management procedures, and the supervisory role of the Sharia Supervisory Board. The integration of amanah and accountability enhances organizational integrity, strengthens stakeholder confidence, and improves decision-making processes. Ultimately, the study demonstrates that embedding these ethical principles contributes to public trust, regulatory compliance, and the long-term sustainability of Islamic banking institutions in increasingly competitive.

The background of this research aims to determine and analyze judges' perspectives on the application of customary law in resolving criminal cases at the Padangsidimpuan District Court. Customary law is an unwritten legal system that exists and develops within society and is often used as a consideration in deciding cases related to local values ​​and cultural wisdom. In the context of Padangsidimpuan society, which still strongly upholds customs and traditions, customary law often serves as a means of resolving social conflicts before they enter the formal legal realm. The research method used is empirical juridical, with data collection techniques through direct interviews with judges and document studies of several relevant court decisions. The results indicate that most judges at the Padangsidimpuan District Court view customary law as a complementary instrument to positive law, particularly in minor criminal cases with social and familial dimensions. Judges strive to consider customary values ​​to achieve substantive justice, without neglecting the principle of legality and statutory provisions. However, the application of customary law cannot replace positive law in its entirety; rather, it serves as a moral and social value that strengthens the community's sense of justice.

This study examines Banten Lama as a political symbol that shapes regional identity in Banten Province. As the former center of the Banten Sultanate from the 16th to the 18th century, the site holds not only historical and religious significance but also functions as a symbolic space influencing political legitimacy and the construction of collective identity in contemporary Banten society. Using a qualitative approach with a case study design, this research analyzes how local government, political elites, and communities negotiate the symbolic meanings of Banten Lama through ritual practices, public discourse, and revitalization policies. Data were collected through literature review, non-participatory observation, visual documentation, and examination of policy documents. The findings reveal that Banten Lama operates as a symbolic arena that intertwines historical narratives, Islamic spirituality, and political interests. The government employs symbols of the former sultanate to construct moral legitimacy and a religious political image, while local communities interpret Banten Lama as a spiritual space and a source of economic livelihood. Although the use of historical symbols strengthens regional identity, it also gives rise to symbolic politics that often dominate public space without being accompanied by substantive policy outcomes. This study concludes that the governance of Banten Lama requires participatory and culturally grounded approaches to ensure the sustainable preservation of its historical and social values.

Islamic education in the global era faces various complex problems and challenges, ranging from conventional teaching methods, varying teacher quality, to curriculum unpreparedness in addressing social and technological dynamics. The globalization of information and culture also significantly influences students’ behavior and identity, requiring digital literacy, critical cultural awareness, and resilience in religious values to remain aligned with Islamic principles. This study employs a library research approach with a descriptive qualitative method, analyzing various books and scientific journals related to Islamic education in the global era. The findings indicate that the problems of Islamic education include the gap between traditional methods and 21st-century needs, teachers’ unpreparedness in using technology, and the lack of integration between religious education and contemporary social contexts. Other challenges involve education management, family and community involvement, and policy-making that responds to global changes. To address these issues, recommended solutions include revitalizing an integrative curriculum that combines Islamic values with 21st-century skills, utilizing technology wisely, enhancing teacher competence, strengthening collaboration between schools, families, and communities, and developing media literacy and inclusive pedagogical approaches. Implementing these strategies is expected to produce students who are competent, adaptive, character-driven, and globally competitive without losing their moral and spiritual identity. These findings contribute to the development of Islamic education that is relevant, adaptive, and sustainable in the global era.

This study aims to understand the essence and role of the Islamic educational environment according to Hasan Langgulung, and examine its relationship with social media as part of the educational environment in the digital age. This study applies a qualitative approach with a literature study type, sourced from books and scientific articles related to Hasan Langgulung's thoughts, the educational environment, and social media. Data collection was conducted through documentation studies, and data analysis used content analysis methods. The research findings indicate that the environment plays an important role in internalizing Islamic values ​​and shaping students' character, while social media has the potential to function as a non-formal educational environment that supports the learning process, the dissemination of Islamic values, and the strengthening of Muslim identity in the digital world. However, social media also presents challenges in the form of the dissemination of inaccurate religious information and the potential for moral degradation. Therefore, the integration of the concept of the Islamic educational environment with social media requires targeted management and the active role of educators and families so that social media remains within the corridor of Islamic educational values ​​and supports the achievement of Islamic educational goals.

The global ecological crisis indicates that technical methods and regulations alone are insufficient to change human behavior related to the environment, thus requiring approaches that touch on moral and spiritual aspects. This study aims to design and examine spiritual-ecological education as an alternative approach in building sustainable environmental awareness. This research uses a qualitative method based on literature study using Miles and Huberman's analysis through summarization, exposition, and data conclusion drawing. The results of the study show that spiritual-ecological education has three important outcomes, namely: (1) the integration of the values of monotheism, khalifah, and ecological trust creates a solid environmental ethical framework; (2) the methods of ecosufism and scientia sacra deepen students' affective and reflective understanding of the relationship between humans and nature; and (3) contextual learning methods such as eco-pesantren and environmental programs may connect spiritual values with real ecological activities. This study contributes scientifically by developing a theoretical basis for spiritual-ecological education that combines theological, philosophical, and pedagogical aspects of environmental education. These results imply the importance of developing lesson plans and teacher training that place spirituality as the basis of ecological understanding, with the caveat that drawing general conclusions from the study results requires further empirical testing.

This study discusses the implementation of hadiths regarding the responsibilities of educators in the professional policies of Madrasah Ibtidaiyah (MI) teachers. Hadiths emphasize that teachers have a moral and spiritual mandate to educate and shape the character of students in accordance with the standards of educators. This study aims to analyze the relationship between the values of professional responsibility and the values of educators' responsibility in the hadith with the standards of professionalism for MI teachers. The method used is a qualitative approach through a literature study of hadith books, Islamic education books, and education policy documents. The results of the study show that the values of trustworthiness, exemplary behavior, justice, and sincerity in the hadith are in line with pedagogical competence and professionalism as moral and religious obligations. The implication is that the integration of hadith values is important in the development of MI teachers in order to create competent educators with Islamic character

This study aims to uncover the concept of compassion in the Qur'an and analyze its role in character development, particularly in character education in the contemporary era, which faces the challenges of individualism and the decline of social values. Using a thematic interpretation approach (tafsīr mauḍū‘ī) and a qualitative method based on library research, this study explores the values of compassion, such as empathy, solidarity, and social responsibility, through an analysis of Qur'anic verses. The findings reveal that the values of compassion in the Qur'an encompass spiritual, social, and environmental dimensions, which can be implemented in various aspects of education, including formal, non-formal, and informal settings. Values such as charity (ṣadaqah), almsgiving (zakāh), mutual assistance, and environmental conservation are recommended to be integrated into the education curriculum. The conclusion emphasizes that character education based on Qur'anic values significantly contributes to shaping individuals who are not only intellectually excellent but also empathetic and morally responsible. This study recommends strengthening collaboration between families, schools, and communities to support the implementation of compassionate values, as well as utilizing digital technology to broaden the reach of Qur'an-based character education.

This study examines the stigma and patterns of social support in adolescents with unplanned pregnancies in Makassar in the context of the Bugis-Makassar culture that upholds the values of siri' (honor and shame). Teen pregnancy is understood as an experience influenced by the confluence of traditional values, religious morality, and modern social demands. This study used an Interpretative Phenomenological Analysis (IPA) approach on 17 adolescent girls aged 15–19 years who experienced unplanned pregnancies in June–November 2023. Data were obtained through in-depth semi-structured interviews, recorded, verbatim transcribed, and analyzed using a six-stage science process with a focus on the experience of stigma and social support. Two main themes emerged: Living Under the Shadow of Siri': Multidimensional Stigma and Navigating Social Support in the Context of Shame. Participants experienced widespread stigma in a variety of contexts, including family (serial violations and family shame), society (moral judgments and gossip), health services (discrimination of health workers), and educational environments (bullying and exclusion). Stigma is also internalized in the form of guilt and negative identity, and is especially severe in adolescents with economic limitations. Efforts to seek support are often hampered by concerns about stigma, so adolescents engage in selective disclosure and rely more on peers. Grandma is often the most accepting source of family support. These findings underscore the need for multilevel interventions that reduce community stigma, strengthen friendly and confidential health services, and develop culturally sensitive peer support networks.

Character-based Islamic education plays a crucial role in shaping environmental awareness and behavior in schools. This study aims to analyze the role of character-based Islamic education in shaping environmental behavior and supporting the realization of Green Schools. The research approach uses a literature review method with content analysis techniques. An analysis of 17 scientific literature, consisting of books and articles from national and international journals published between 2022 and 2025, focused on the integration of Islamic values into Islamic Religious Education (ISE), the process of character internalization, and ecological practices in the school environment. The results indicate that the values of trustworthiness, responsibility, simplicity, and the concept of khalifah fil The environment is the main foundation for fostering students' ecological awareness. The integration of religious beliefs, morals, and Islamic jurisprudence with environmental issues can transform religious values into concrete actions through habituation and exemplary behavior by educators. Changes in student behavior are reflected in habits of maintaining cleanliness, managing waste, and sustainably caring for the school environment. Character-based Islamic education also contributes to building an environmentally friendly school culture and strengthening synergy between schools and the community. This study confirms that character-based Islamic education is relevant as a moral and spiritual approach to addressing the challenges of the environmental crisis. The Green School model based on Islamic values has the potential to become a strategic alternative in developing sustainable education.

The last few decades of the institutionalization of Islamic finance are notable for the fundamental controversies surrounding its institutionalization. These controversies can be seen rooted in the dual phenomena of the legalistic form taking Islamic finance as a practice and the overwhelming reliance on modern managerial paradigms. There are significant ethical gaps as consequence. The objective of the current research is to aim to help reconstruct the philosophy of Islamic financial management from the perspective of the maqasid al-shariah and, importantly, to treat it as a primary lens and not secondary. The research employs a qualitative conceptual and philosophical approach and attempts to engage the prevailing paradigms and contours of Islamic finance through the lenses of ontology, epistemology and axiology. The research finds that contemporary Islamic financial management suffers from a deficient ontology of profit, epistemology of compliance and an axiology that is instrumentally weak. In light of the above, the research articulates the philosophy of Islamic Finance in the direction of the maqasid and posits that finance as an instrument of maslahah, and so, in that order, integrate revelation, reason, and the socio-economic order, and it is, thereby, just to place the preeminent values of human dignity, justice and the welfare of the greater good (public) in the financing of maslahah. The research articulates a coherently formulated philosophy of Islamic financial management based on the maqasid for the Islamic financial management of practice and for empirical, policy and institutional Islamic finance reform, and so makes a significant theoretical contribution.

This study examines junior high school students’ digital morality (digital akhlak) through an analysis of Islamic Education (PAI) textbooks, focusing on the prevention of ghibah, slander/misinformation, and hate speech. The study is grounded in the growing intensity of adolescents’ online interactions, which heightens ethical risks such as online backbiting, the spread of unverified information (hoax), and degrading expressions that may harm social cohesion. The study aims to describe how the textbook represents values and prohibitions related to these issues, to analyze instructional presentation (narratives, religious evidence, learning activities, and assessments), and to assess the alignment of textbook content with a digital morality framework that contextualizes Islamic moral values for online environments. Using a library research design and content analysis of the PAI textbook as the primary document, the discussion is strengthened by recent Indonesian journal literature on digital literacy, Islamic communication ethics, and moral education for digital natives. The findings indicate that the textbook provides a strong basis for preventing ghibah through clear definitions, scriptural reinforcement, and affective messages about safeguarding others’ dignity; it addresses slander/misinformation primarily through operational tabayyun skills, including source and content verification and contextual checking; meanwhile, the prevention of hate speech is present implicitly through prohibitions against insulting, mocking, and prejudging, yet requires more explicit enrichment via contextual cases and ethical response strategies for students as bystanders. Overall, the textbook has substantial potential to foster students’ digital morality when supported by consistent classroom habituation and contextual pedagogy.  

Tafsir tarbawi is an approach to interpreting the Qur’an that emphasizes the extraction of educational values to shape holistic human character. This study aims to analyze the implementation of tafsir tarbawi in the process of Islamic education and examine its relevance in shaping students’ character in the modern era. The research employs a qualitative method with a library research approach, where data are collected through the analysis of various academic sources such as books, scholarly journal articles, and relevant previous studies. The findings indicate that tafsir tarbawi can be effectively implemented through the integration of Qur’anic values into educational curricula, the application of value-based learning methods, and the reinforcement of teachers’ exemplary behavior as role models. Furthermore, this approach encourages the internalization of spiritual, moral, and social values within students. Therefore, tafsir tarbawi plays a strategic role in developing learners who are not only intellectually competent but also possess strong character, noble morals, and the ability to face life’s challenges wisely.

This study discusses the implementation of the demonstration method in Aqidah Akhlak learning at MA Al Muttaqin with the aim of describing the implementation process and identifying the perspectives and obstacles experienced by teachers and students. The demonstration method was selected because it is considered capable of instilling the values of faith and morality in a concrete and applicable manner, enabling students not only to understand the material theoretically but also to practice it in their daily lives. This research employed a descriptive qualitative approach with data collection techniques including classroom observations, in-depth interviews with teachers, the school principal, and students, as well as supporting documentation such as lesson plans and activity photographs. The collected data were analyzed through data reduction, data presentation, and conclusion drawing, and their validity was ensured through triangulation techniques. The findings indicate that the demonstration method was implemented in a planned manner through stages of preparation, implementation, and simple evaluation. Teachers actively demonstrated the learning material, while students were directly involved through practical activities and discussions. The method proved effective in enhancing students’ understanding, practical skills, and the development of Islamic attitudes and behaviors. Despite challenges such as limited time, large class sizes, and inadequate facilities, the demonstration method shows significant potential to improve the quality of Aqidah Akhlak learning when managed optimally.

The moral crisis and the decline in students' social awareness encourage education to focus not only on academics but also on character development. The internalization of social education values is important for fostering empathy, responsibility, and social sensitivity. At SMPN 1 Kunjang, undisciplined behavior and low levels of social concern indicate the need for a more effective internalization strategy. This study aims to explore the process of internalizing social education values and the supporting and inhibiting factors among seventh-grade students at SMPN 1 Kunjang. The research method used is a descriptive qualitative approach, with the research location at SMPN 1 Kunjang. Data were collected through observation, interviews, and documentation. The results show that the internalization of social education values at SMPN 1 Kunjang is carried out through habituation, role modeling, school rules, and routine activities that cultivate students' empathy and responsibility. Supporting factors include teacher role modeling, routine school programs, and a culture of discipline. Meanwhile, inhibiting factors include weak family roles, negative peer influence, and lack of discipline.

This study aims to identify and describe the values of Islamic education embedded in the art of Rampak Barongan Dance performed by the Krido Turonggo Mudo Art Studio in Koya Barat Subdistrict, Jayapura City, as well as to analyze this artistic practice as a medium for character education and cultural da’wah within the community. This research employs a qualitative method with a descriptive approach, focusing on an in-depth understanding of the meanings and practices of Islamic values in artistic activities. Research data were collected through direct observation, in-depth interviews with the studio managers and members, and documentation related to the dance training and performance processes. The collected data were analyzed interactively through the stages of data reduction, data display, and conclusion drawing to obtain systematic and comprehensive results. The findings indicate that the Rampak Barongan Dance contains Islamic educational values, including faith (aqidah), sharia, morality (akhlak), and social values. These values are reflected in prayers before performances, the use of modest attire in accordance with Islamic sharia, sincerity in performance, social ethics, solidarity, and teamwork. The practice of training and performing the dance serves as a means of cultivating discipline, responsibility, respect for time, and functions as an effective medium of cultural da’wah by integrating artistic aesthetics with Islamic moral messages.

The challenges of modernity, including the secularization of knowledge, the fragmentation of values, and the increasingly pragmatic and utilitarian orientation of education, require a fundamental renewal of Islamic educational philosophy. In practice, Islamic education is often confined to normative and textualistic approaches that emphasize the transmission of doctrinal knowledge, which limits its responsiveness to social dynamics, scientific developments, and contemporary needs. This condition weakens the critical capacity of Islamic education in shaping individuals who are faithful, rational, and morally integrated. Accordingly, this study aims to examine Islamic educational philosophy from the perspective of critical thought reconstruction as an effort to address the challenges of modernity without shifting the fundamental principles of faith that serve as its normative foundation. This study employs a theoretical research approach through library research, using qualitative analysis of academic books, peer-reviewed journal articles, and relevant scholarly works on Islamic educational philosophy and critical thought. The analysis focuses on the ontological, epistemological, and axiological dimensions of Islamic education within the framework of critical reconstruction. The findings indicate that the reconstruction of Islamic educational philosophy is both an epistemological and practical necessity in responding to modern challenges. This reconstruction is not directed toward the domain of ʿaqīdah, which is qaṭʿī and normative in nature, but rather toward renewing modes of thinking, operational value systems, and educational practices. Consequently, Islamic education should function not merely at a normative level but as an effective instrument for individual and social transformation.