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Climate change represents one of the most critical challenges of the 21st century, demanding immediate and coordinated global action. While various mitigation policies have been developed, including cap-and-trade schemes and carbon taxes, they often fail to fully address ethical concerns, such as equity, justice, and responsibility. This study explores the potential role of Islamic economic principles in strengthening climate change mitigation policies. Islamic economics, grounded in values like justice (Adl), stewardship (Khilafah), and communal responsibility, offers a moral framework that can enhance global efforts to combat climate change. Through a policy review and comparative analysis, the study examines the alignment of Islamic economic values with existing secular climate policies, highlighting their ability to address social and environmental injustices that often arise from traditional approaches. Additionally, the study discusses the practical applications of Islamic finance instruments such as Green Sukuk, Zakat, and Waqf, demonstrating their potential to fund sustainable projects. The integration of these Islamic values into international climate frameworks is shown to offer ethical and inclusive solutions, promoting a more just distribution of the burdens and benefits of climate action. This paper concludes by recommending that Sharia-based frameworks be incorporated into global climate policies and highlights the importance of future research in understanding the role of religious ethics in climate change mitigation.

Character education is the process of developing students' ability to behave positively, which includes improving various skills that make humans become religious individuals and able to carry out responsibilities as leaders in society. At Madrasah Diniyah Pondok Pesantren Nurul Jadid, character development is carried out through religious learning. This research aims to identify effective learning strategies in improving students' character and spirituality through learning at Madrasah Diniyah at Nurul Jadid Vocational School. This research uses qualitative methods, which focus on natural phenomena or symptoms. In qualitative research, the researcher is directly involved in the process and interactions, capturing meaning from the participant's perspective, not as an outside observer. The learning carried out includes Furudlul Ainiyah material, which aims to equip students with the ability to read and write the Al-Qur'an, understanding of Islamic law (Fiqh), creeds, and obedience in worship. This approach is expected to increase students' spirituality and positive character, as well as prepare them to become individuals capable of carrying out responsibilities in society. Madrasah Diniyah has an important role in forming students' character and spirituality, making them better prepared to face life's challenges with a strong moral and ethical foundation. It is hoped that this research can contribute to the development of effective learning strategies to improve student character and spirituality in religious education environments.

Children between the ages of four and six benefit greatly from the moral and motor skills development opportunities presented by kindergarten-level early childhood education programs. The purpose of this research was to determine whether the fine motor-based learning approach used by teachers at Nusa Indah Kindergarten in Bicak Village was successful in enhancing the students' fine motor skills. Using the number wheel and other interactive activities, youngsters may practice their fine motor skills while learning the fundamentals of mathematics. An novel learning medium was developed and evaluated using a Research & Development (R&D) approach. The study also utilized an observational method to analyze the medium's impact. The findings demonstrated that the approach considerably enhanced the fine motor skills, which encompass drawing and writing, of the children. The children's engagement and enthusiasm for learning were both boosted by the game-based activities. These results lend credence to the idea that preschool programs should take a more all-encompassing approach to teaching young children, one that prioritizes not just their cognitive but also their physical and emotional growth. This study adds to the body of knowledge on early childhood education curricula by highlighting the need of including fine motor development activities.

This research aims to analyze the determination of the internalization of BerAKHLAK work culture in constructing apparatus integrity within the Social Services Department of East Java Province. In the context of modern bureaucratic transformation, Civil Servants (ASN) are required to have a strong work culture foundation as a moral compass to avoid practices that deviate from professional ethics. The Social Services Department possesses unique characteristics as it interacts directly with vulnerable social groups, necessitating personnel with unwavering integrity and moral immunity against the temptation of abusive authority. Utilizing a qualitative descriptive approach with a case study design, this research dissects the phenomenon of value internalization holistically through in-depth interviews, observation, and documentation. The results indicate that the internalization process of BerAKHLAK (Service-Oriented, Accountable, Competent, Harmonious, Loyal, Adaptive, and Collaborative) is carried out through a social construction dialectic encompassing stages of externalization, objectification, and internalization. Phenomenological findings suggest a paradigm shift from formalistic integrity toward substantive integrity, where values ​​such as Accountability and Loyalty are no longer viewed merely as regulatory burdens but as manifestations of moral responsibility rooted in individual conscience. The habituation process through routine actions, such as consistently precise data verification, has created an "ethical sedimentation" that transforms honest behavior into an instinctive or automatic self-governing action. Furthermore, the Harmonious and Collaborative dimensions have successfully established peer-supervision mechanisms and a collective social identity that strengthens the organization's moral fortress through collective social shame against deviations. The integration of Competent and Adaptive values ​​also proves to be a primary determinant in mitigating ethical risks, where technical professionalism encourages personnel to remain transparent despite complex field pressures. Overall, the internalization of BerAKHLAK work culture has successfully reconstructed the integrity of the East Java Social Services apparatus into a stable social reality, which not only transforms work methods but also builds public trust through quality and equitable service.

This study proposes an integrative framework for climate justice that combines moral theology, ethical philosophy, and religious pedagogy to encourage active participation in eco-ethical actions. The framework addresses the growing need for religious communities to engage in environmental stewardship by merging traditional religious teachings with contemporary environmental ethics. The research emphasizes the importance of eco-ethical education within religious settings, which fosters a deep sense of moral responsibility toward environmental care. Data for the study was gathered through field observations and interviews with religious educators and environmental activists, aiming to understand current educational practices and to explore opportunities for integrating climate justice into religious curricula. The study found that, while there are challenges such as curriculum limitations, ideological resistance, and insufficient understanding of climate justice, the proposed framework offers a powerful tool for religious institutions to foster environmentally responsible and ethically committed individuals. It also highlights the potential for collaboration between religious organizations and environmental groups to further promote climate justice. The study concludes that religious education has a unique role in shaping individuals' attitudes towards environmental issues, offering a distinct advantage over secular approaches by embedding moral responsibility into faith-based practices. Further research is recommended to explore the integration of climate justice in religious education and its impact on community behavior and sustainability.

Islamic education has a very strategic role in forming a generation that is not only intellectually intelligent, but also has faith and noble character. Education in Islam is designed to develop all human potential, both physical, intellectual, spiritual and moral, aiming not only for worldly life, but also happiness in the afterlife. In this context, Islamic education combines religious values ​​with modern knowledge to create humans who are able to adapt to the challenges of the times without forgetting their religious identity and teachings. This paper aims to explore the concept of Islamic education from various perspectives, including philosophical aspects, objectives, curriculum, teaching methods, as well as their implementation in modern life. By deepening understanding of Islamic education, it is hoped that solutions will emerge to the global challenges faced by Muslims today, such as moral crises, value disorientation, and an imbalance between mastery of knowledge and spirituality. This paper also highlights the importance of updating the curriculum and teaching methods in accordance with technological developments and the demands of the times, without ignoring fundamental Islamic values. Through this study, it is hoped that readers can understand more deeply how Islamic education can play a role in forming a generation that is not only physically intelligent. intellectual, but also have strong moral and spiritual integrity, so that they are able to contribute to creating a better civilization in the future.

This study explores the role of interreligious environmental ethics in shaping global cooperation to address the ongoing ecological crisis. By analyzing and comparing the teachings of Islam, Christianity, Hinduism, and Buddhism, the study identifies key environmental ethics principles that are shared across these religious traditions, such as non-violence, the sacredness of nature, and the principle of moderation in resource use. Despite theological and doctrinal differences, these shared values provide a strong philosophical and moral foundation for fostering cooperation among religious communities in addressing global environmental challenges. The study also examines the philosophical divergences within religious teachings, such as the varying interpretations of human dominion over nature and the role of humans as stewards or caretakers of the Earth. These theological differences present challenges in creating a unified environmental ethical framework, yet they also highlight the richness and diversity of religious perspectives on ecological responsibility. The practical applications of these teachings are discussed, focusing on how religious values have been integrated into real-world environmental movements, such as faith-based environmentalism and interfaith collaborations. The findings underscore the potential for interfaith dialogue to catalyze global environmental action and the creation of a unified global ethical system. Such a system, grounded in shared religious values, could provide a framework for sustainable practices and ecological justice, offering a moral guide for individuals, communities, and nations in their efforts to mitigate environmental degradation and promote sustainability.

This study explores the influence of Islamic environmental ethics on Corporate Social Responsibility (CSR) and business decision-making, emphasizing how faith-based ethical frameworks guide sustainable practices in contemporary corporate environments. Grounded in the principles of stewardship (khalifah), justice (adl), and collective welfare (maslahah), Islamic ethics provide a holistic model for aligning profitability with moral and environmental responsibility. Using a mixed-method approach that combines survey research and content analysis, data were collected from 50 Shariah-compliant and ethically oriented companies across multiple industries. The survey measured the integration of ethical values into CSR initiatives, while content analysis of corporate reports evaluated transparency, environmental commitment, and ethical disclosures. The findings reveal that organizations adhering to Islamic ethical principles exhibit stronger environmental accountability, higher ethical compliance, and more sustainable long-term strategies compared to secular firms. These companies perceive environmental responsibility as a moral obligation rather than a regulatory requirement, integrating ethical governance into daily operations and strategic planning. The results also highlight that employee engagement and stakeholder trust improve significantly when CSR activities are guided by Islamic values. Furthermore, case studies of Islamic banks and small-to-medium enterprises (SMEs) in Muslim-majority regions demonstrate practical applications of these principles, including the use of zakat and waqf funds for environmental initiatives and community development programs. The study concludes that embedding Islamic ethics into business operations fosters a balance between economic growth, social welfare, and environmental stewardship. It also provides a pathway for strengthening corporate integrity and long-term competitiveness. Future research is recommended to examine the applicability of Islamic ethical principles across different industries and explore their intersection with emerging areas such as green innovation, artificial intelligence governance, and digital finance. Overall, this research underscores the potential of Islamic ethics as a foundation for sustainable business models that harmonize spiritual and economic objectives.

As environmental challenges continue to intensify globally, there is an increasing need for educational systems to foster ecological awareness and sustainable living practices. This paper explores the integration of ecospirituality within religious education, combining deep ecology and faith-based pedagogy to promote environmental consciousness among students. Ecospirituality, a concept that merges ecological awareness with spiritual beliefs, provides a holistic framework that not only encourages ecological stewardship but also aligns these practices with religious values. The paper examines key principles of deep ecology, such as the interconnectedness of all life, biospherical egalitarianism, and anti-consumerism, and explores their application in educational contexts. It also delves into how religious education has historically approached environmental issues, particularly through faith-based pedagogies that emphasize moral responsibility for creation. Using a qualitative research approach, the study conducts content analysis of religious curricula, interviews with educators, and textual examination of religious literature to uncover ecological principles within religious teachings. The findings suggest that the integration of ecological themes into religious education enhances students' understanding of environmental ethics and strengthens their connection to nature. Despite challenges such as resistance to curriculum changes, variations in theological interpretations, and the need for teacher training, the study highlights innovative solutions, including professional development and curriculum adaptation. The comparison with secular environmental education models shows that ecospirituality offers a unique approach by embedding sustainability within spiritual practices. The paper concludes by recommending further research and curriculum development to ensure that ecospirituality can play a central role in shaping a sustainable future through education.

This study explores the effect of Islamic microfinance on empowering rural communities through environmentally sustainable business practices. Rural areas often face significant financial exclusion, with limited access to ethical financial services, particularly for eco-friendly enterprises. Islamic microfinance, grounded in Sharia principles such as risk-sharing, ethical investment, and the prohibition of interest (riba), offers an alternative financing model that can potentially foster both economic and environmental sustainability. The objective of this research is to analyze the impact of Islamic microfinance on rural communities, focusing on income growth, the adoption of environmentally sustainable business practices, and social empowerment. Using a mixed-methods approach, the study combines field surveys and interviews with beneficiaries of Islamic microfinance institutions (IMFIs) in rural areas. Data collection tools included questionnaires, focus group discussions, and institutional reports. Key findings reveal that participants in Islamic microfinance programs experienced significant income growth, an increase in environmentally friendly entrepreneurship (e.g., organic farming and recycling businesses), and enhanced community participation and self-reliance. The discussion highlights how Sharia principles encourage ethical investment and sustainable practices, contributing to a triple-bottom-line impact—economic, social, and environmental. However, challenges such as limited awareness, lack of green finance literacy, and regulatory constraints were identified. A comparison between Islamic and conventional microfinance outcomes showed that Islamic microfinance offers a distinct advantage by integrating moral, social, and ecological responsibilities. The study concludes that Islamic microfinance can serve as a transformative tool for rural development, offering solutions to both economic and environmental challenges. The research underscores the need for supportive policy frameworks and further investigation into the long-term impacts of green Islamic finance.

The renewal of the Criminal Procedure Code (KUHAP) through the Draft Law (RUU) KUHAP opens up space for in-depth philosophical reflection on the relationship between law, justice, and humanity. This article examines the challenges of harmonizing the principle of due process of law, which emphasizes respect for individual rights in every legal process, with the criminal justice system, which is oriented towards efficiency and the purpose of punishment. This harmony is not only a technical and normative matter, but also a matter of shared understanding of what is meant by justice in the context of a more humane and human rights-based criminal justice system. Using a philosophical legal perspective, this article explores the potential for conflict and convergence between the two principles, and seeks common ground within the framework of Pancasila legal values ​​and Islamic law that prioritize humanity, substantive justice, and a balance between individual rights and the public interest. The renewal of the RUU KUHAP, in this context, is not merely a structural change, but a journey towards a legal system that guarantees the depth of justice, which is not only seen from a procedural perspective, but also from the moral and social essence of the law itself.

This Community Service aims to introduce the basic concepts of sharia economics to students at Nurul Hasanah High School. The background to this Community Service is the importance of understanding an economic system that is in accordance with sharia principles among the younger generation, especially in the school environment. Sharia economics, which is based on Islamic values such as justice, transparency and social responsibility, offers an ethical and sustainable alternative in economic management. This Community Service uses an educational approach through counseling, discussions and simulations to provide a comprehensive understanding of concepts such as usury, zakat, mudharabah and profit sharing.Community Service shows that before this program, many students had a limited understanding of sharia economics and often equated these concepts with conventional economics. After participating in the program, there was a significant increase in their understanding of the basic principles of sharia economics, as well as awareness of the importance of applying ethics and moral values in economic activities. In addition, students also show a high interest in learning more and applying these concepts in everyday life, including in personal financial management and business activities.This program is expected to be sustainable and further developed to cover other relevant topics, such as Islamic banking and halal investment, in order to equip students with in-depth knowledge and practical skills in the field of Islamic economics. Thus, this program not only contributes to increasing Islamic financial literacy among students, but also to the formation of character based on the values of justice and social welfare

Character education consists of two words, namely education and character. The meaning of character education from an Islamic perspective is a conscious effort made by educators towards students which aims to shape the students' personalities and form morals, ethics and a sense of good culture and noble character. Character education is very important at this time because a character will show who we really are, character will determine how a person makes decisions, character determines a person's attitude, words and actions, someone who has good character, then his words and actions will also definitely be good, and all of this will become an identity that unites and personalizes itself, so that it is easy to distinguish it from other identities. The aim of character education in Islamic religious education is to form a person with noble character, because noble character is the basis of all goodness.

The aim of this research is to understand the form of anxiety of the character Kodar Santika in the novel Canthing by Narko Sodrun Budiman. Anxiety is a form of conflict that occurs within oneself. The inner conflict that causes anxiety in Kodar's character comes from an imbalance in the personality structure of the id, ego and superego. Anxiety was Freud's focus. The theory used in this research is Sigmud Freud's theory which focuses on Kodar's anxiety. Anxiety is a feeling of insecurity that develops when someone is faced with a danger that threatens their life because this feeling of insecurity causes anxiety. The method used in this research is a qualitative descriptive method. The data collection techniques used in this research are library study techniques, critical reading techniques, and note-taking techniques. The method used to analyze data is descriptive analysis techniques. Based on the research results, it was found that the main character's anxiety is neurotical anxiety, including fear and confusion. Anxiety is a realistic fear of objects and situations. And the ultimate moralistic fear includes regret and feelings of guilt. The anxiety experienced by Kodar's character is influenced by the economy, temptation towards women, and lack of support from the family. The anxiety felt by Kodar's character can be ended by using ego defense mechanisms in the form of denial, distraction, sublimation, rationalization.

The aim of this research is to understand the form of anxiety of the character Kodar Santika in the novel Canthing by Narko Sodrun Budiman. Anxiety is a form of conflict that occurs within oneself. The inner conflict that causes anxiety in Kodar's character comes from an imbalance in the personality structure of the id, ego and superego. Anxiety was Freud's focus. The theory used in this research is Sigmud Freud's theory which focuses on Kodar's anxiety. Anxiety is a feeling of insecurity that develops when someone is faced with a danger that threatens their life because this feeling of insecurity causes anxiety. The method used in this research is a qualitative descriptive method. The data collection techniques used in this research are library study techniques, critical reading techniques, and note-taking techniques. The method used to analyze data is descriptive analysis techniques. Based on the research results, it was found that the main character's anxiety is neurotical anxiety, including fear and confusion. Anxiety is a realistic fear of objects and situations. And the ultimate moralistic fear includes regret and feelings of guilt. The anxiety experienced by Kodar's character is influenced by the economy, temptation towards women, and lack of support from the family. The anxiety felt by Kodar's character can be ended by using ego defense mechanisms in the form of denial, distraction, sublimation, rationalization.

This research aims to find out the implementation of character education in building student independence and discipline at SMP Negeri 34 Samarinda. As well as obstacles to implementing character education in building student independence and discipline at SMP Negeri 34 Samarinda. Apart from that, in implementing character education in building student independence and discipline at SMP Negeri 34 Samarinda, it is necessary to approach students in order to achieve the implementation of character education in building student independence and discipline. This research uses a qualitative research approach, descriptive analysis method, with data collection techniques namely observation, interviews and documentation. . Data analysis techniques are data collection, data reduction, data presentation, and data conclusion. The research results show that SMP Negeri 34 Samarinda has implemented various character development programs, such as extracurricular activities, guidance and counseling, as well as the application of moral values ​​in learning. Students' active participation in this activity increases independence in decision making, responsibility, and courage to express opinions. Student discipline also increases through consistent application of rules and habituation of positive behavior. Teachers and school staff play an important role in enforcing discipline and setting an example. Challenges in developing character education include limited resources and variations in student discipline. Overall, character education development at SMP Negeri 34 Samarinda makes a positive contribution to student independence and discipline. Continuous support from parents and the community is needed to ensure the sustainability and effectiveness of this program. Character education development plays a role as a foundation in forming a generation that is independent, disciplined and has character.

This research is motivated by the problem of moral and moral degradation of students which is currently widespread. Therefore, religious extracurricular activities at MTs Darul Ulum Waru are present as a curative solution for the current generation and preventive for future generations. This article is the result of field research using qualitative research methods. Data collection was carried out through observation, interviews and documentation. Then the data results were analyzed using descriptive research. The results of the research show that the formation of Islamic religious education values ​​in students at Madrasah Tsanawiyah Darul Ulum Waru Sidoarjo has begun to appear, is developing well and has begun to be implemented in everyday life. The factors that influence continuity during the activity process are oneself, teachers, family and the environment. The internal supporting factors include the many parties who support the continuity of activities, the availability of supporting facilities and infrastructure, the high level of enthusiasm of students. Meanwhile, externally, namely competent trainers, extensive organizational relationships and various events/competitions at various levels. Internally, the problems found were the low interest of students in taking part in extra qiro'ah and the busyness of trainers, while from an external perspective, namely parental permission.

This research aims to describe the moral message in Nandong poetry Simeulue regency. The method used is descriptive qualitative. The data collection technique in this research is observation, interview, note-taking and listening techniques.The data used in this research are fragments of Nandong poetry which contain moral messages in Nandong poetry, Simeulue regency. The data source for this research is the word of Nandong poetry. Simeulue Regency. Data source for this research is the sound of Nandong poetry, Simeulue Regency. Data analysis in this research is data reduction, data presentation, and conclusions or verification. Based on the research results, 31 pieces of moral messages were found in Nandong poetry, Simeulue regency. The moral messages in Nandong poetry, Simeulue regency are divided into 3 types of moral messages.  (1) Individual moral messages (8 data of human relationship with themselves), (2) Social moral messages (15 data of human relationship with other human), (3) Religious moral messages (8 data of human relationship with God).

This research aims to describe the moral message in Nandong poetry Simeulue regency. The method used is descriptive qualitative. The data collection technique in this research is observation, interview, note-taking and listening techniques.The data used in this research are fragments of Nandong poetry which contain moral messages in Nandong poetry, Simeulue regency. The data source for this research is the word of Nandong poetry. Simeulue Regency. Data source for this research is the sound of Nandong poetry, Simeulue Regency. Data analysis in this research is data reduction, data presentation, and conclusions or verification. Based on the research results, 31 pieces of moral messages were found in Nandong poetry, Simeulue regency. The moral messages in Nandong poetry, Simeulue regency are divided into 3 types of moral messages.  (1) Individual moral messages (8 data of human relationship with themselves), (2) Social moral messages (15 data of human relationship with other human), (3) Religious moral messages (8 data of human relationship with God).

The first revelation in Q.S. al-'Alaq: 1-5 in rejecting ignorance, injustice, and monopoly, and emphasizing education to form intelligent individuals and Qur'anic characters. The verse inspires the formation of a progressive and civilized society. Ideal education should not only rely on empirical theories but should also integrate essential metaphysical concepts. In Arabic, educational terms such as ta'lim, tadris, and ta'dib have different but complementary meanings, highlighting aspects of teaching, formal instruction, and moral education. Islamic education combines scientific knowledge with spiritual values, forming individuals with morals and integrity. The thoughts of Ki Hajar Dewantara and K.H. Ahmad Dahlan were instrumental in shaping Indonesian national education, emphasizing character, religiosity, and modern knowledge. This integrative effort reflects an education that is inclusive, equitable, and encourages students' creativity and independence to face global challenges.