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Islamic religious education plays an important role in the formation of character and noble morals. The main goal of Islamic religious education is to form children who are faithful, have good morals, and do good deeds. There are several means of Islamic religious education that can be used to form noble character and morals. Formal education such as madrasahs, religious schools, and Islamic universities can be effective means of Islamic religious education; Non-formal education such as pengajian, majlis taklim, and other religious activities can be flexible means of Islamic religious education; Informal education such as education in the family, community, and environment can be very effective means of Islamic religious education; Technology such as the internet, applications, and social media can be modern and effective means of Islamic religious education; Extracurricular Activities Extracurricular activities such as religious activities, social activities, and sports activities can be fun and effective means of Islamic religious education. In the formation of character and morals, Islamic religious education must pay attention to several aspects such as the formation of good and noble morals, such as honesty, patience, and caring. The formation of correct and consistent worship, such as prayer, fasting, and zakat. The formation of good and fair muamalah, such as being fair, honest, and caring. The formation of high and deep mukasyafah, such as understanding the essence of oneself, God, and the universe. The formation of good and noble character, such as being confident, independent, and responsible. Thus, Islamic religious education can form the character and morals of children who are good, noble, and pious.

Islamic religious education has a fundamental role in forming people who are faithful and have noble character. The concept of Islamic education is based on the values ​​of monotheism, the exemplary behavior of the Prophet Muhammad SAW, and the teachings of the Qur'an and hadith which emphasize the importance of morality in individual and social life. This study analyzes the concept and practice of Islamic religious education in building character through a qualitative approach with literature study methods, observation, and interviews. The results of the study show that Islamic education is implemented through various methods, including cognitive learning, habituation of worship, role models, and the role of family and social environment. Islamic education does not only focus on mastering religious knowledge but also on internalizing moral and ethical values ​​that shape the personality of Muslims who have noble character. Therefore, optimizing Islamic religious education is very important in facing moral challenges in the modern era.

The implementation of science learning in schools not only aims to improve students' academic understanding, but also plays an important role in building religious character. Research shows that the integration of religious values in science learning can strengthen students' belief in religious teachings and increase their positive behavior. For example, Islamic values integrated into science materials at the SD/MI level can encourage students to be more convinced of the existence of Allah and follow His provisions, thus forming a strong religious character. In addition, learning approaches that prioritize routine activities such as praying together and reading the Qur'an before lessons have also proven effective in instilling religious character. Furthermore, the application of learning modules that integrate basic concepts of science with Islamic values, such as those conducted at the University of KH Abdurrahman Wahid Pekalongan, shows that students can better understand the material while internalizing religious values in their daily lives. Other studies also emphasize the importance of character education programs integrated in the curriculum, where religious activities at school, such as congregational prayers and holiday celebrations, contribute significantly to the formation of students' religious character. Thus, well-designed science learning can be an effective means to build students' religious character.

Islamic Religious Education in schools plays an important role in shaping Muslim personalities that reflect authentic Islamic values. The main goal is for students to not only practice religious teachings as a routine, but also understand the meaning of every worship they do, both for themselves and their relationship with God. Islamic Religious Education plays a role as the main pillar in shaping Islamic character, with an approach that involves learning religious values ​​consciously and systematically. This study uses a library research method by analyzing various references from journals and books that discuss the role of Islamic Religious Education in character formation. The results of the study show that this education contributes significantly to building a society that has moral responsibility and strong Islamic character. By strengthening faith and piety, students are expected to avoid negative behavior that can damage social life and endanger national unity. Therefore, Islamic Religious Education is a long-term investment in creating individuals who are not only intellectually intelligent, but also have noble morals according to Islamic teachings.

This study explores the role of transformational leadership within the context of Christian Religious Education, emphasizing its ethical foundation and implications for shaping the future of humanity. In an era marked by moral ambiguity, rapid technological progress, and declining spiritual values, Christian education faces the urgent challenge of cultivating ethical character, spiritual maturity, and social responsibility. The problem addressed in this research is the gap between leadership practices in Christian educational settings and the transformative outcomes expected in students’ moral and spiritual development. The objective of this study is to analyze how transformational leadership can be effectively applied to Christian Religious Education to foster ethical behavior and visionary thinking. Using a qualitative descriptive method supported by literature analysis and interviews with Christian educators and leaders, this research identifies core principles and strategies that align biblical teachings with transformational leadership theory. The findings reveal that transformational leaders who model Christ-centered values, inspire through vision, and mentor with compassion significantly impact learners’ ethical formation and worldview. The synthesis of ideas highlights the integration of faith, leadership, and pedagogy as a holistic approach to addressing the ethical and existential challenges of the 21st century. In conclusion, transformational leadership within Christian Religious Education is essential in guiding learners toward a life of purpose, integrity, and contribution to a humane and spiritually grounded society.

This study aims to describe how a positive culture in schools is instilled through activities that have become a habit in schools. This study uses a qualitative approach with the type of case study research because it wants to explain in detail and explore more deeply about the implementation and implementation of a positive school culture, as well as the challenges and obstacles in the implementation and implementation of a positive school culture at SMK Muhammadiyah 2 Malang. The results of the study show that the school culture applied at SMK Muhammadiyah 2 Malang cannot be separated from character values, namely religious values, nationalist values, mutual cooperation values, independent character values, and integrity values. The school culture includes teachers guarding the gate to welcome students into school, reciting before starting learning, praying dhuha between breaks, students greeting and shaking hands when crossing paths with teachers, and not hesitating to help teachers when they need help

This study aims to analyze the relationship between the internalization of religious moderation values and the emotional intelligence of students in Buddhist colleges in Indonesia. The values of religious moderation are measured through indicators of national commitment, tolerance, anti-violence, and acceptance of traditions. Meanwhile, emotional intelligence includes self-awareness, self-regulation, motivation, empathy, and social skills. The research employed a quantitative approach with a correlational design. Data were collected using questionnaires distributed to students and analyzed using statistical correlation tests. The results of the study indicate a significant relationship between the internalization of religious moderation values and the level of students' emotional intelligence. Students with a high internalization of religious moderation values tend to exhibit better emotional intelligence, particularly in the areas of empathy and self-regulation. These findings highlight the importance of integrating religious moderation values into higher education curricula to support the emotional and character development of students.

SMA Negeri 12 Semarang City has religious diversity, namely 1) Islam; 2) Christianity; and 3) Catholicism, making the school one of the targets of the National Medium-Term Development Plan 2024 to increase the index of harmony between religious communities through education. The focus and purpose of the research is to describe in detail the implementation of moderation of religious life in SMA Negeri 12 Semarang City. This research uses a qualitative approach with descriptive methods. The researcher had a role in collecting data by using observation, interview, and documentation methods. This research uses an interactive model data analysis technique which then uses source and technique triangulation for validity. The results showed that the implementation of moderation in SMA Negeri 12 Semarang City has been carried out well, this can be seen from the achievement of moderation indicators, namely 1) National Commitment of the Pancasila Student Profile Strengthening Project (P5), Pancasila Education (PP) learning, Religious learning, flag ceremony and character camp; 2) Tolerance of P5, Religious and PP learning, Healthy School Movement programme, and Child Friendly Education Unit; 3) Anti-violence of P5 and punitive measures in the form of warnings, advice, point deductions, and mediation with the result that cases that cannot be handled are expelled from school; 4) Local Cultural Accommodation of P5 and extracurricular activities in the form of traditional dance.

The Christian Religious Education teacher plays a strategic role in shaping students' understanding of the importance of living in harmony and peace, despite different backgrounds. However, in practice, not all Christian Religious Education teachers are able to effectively integrate teachings about unity and solidarity. The role of Christian Religious Education  teachers in fostering a sense of national unity among Junior High School Tanah Sereal-Bogor students is crucial, especially in the context of Indonesia's diversity. This study aims to examine the strategic role of Christian Religious Education teachers based on guidelines derived from Romans 15:5-7. The research will use a qualitative approach, exploring the role of Christian Religious Education  teachers in fostering a sense of national unity among Junior High School Tanah Sereal-Bogor  students based on the teachings of Romans 15:5-7. The results show that the implementation of teachings from Romans 15:5-7 in the Christian Religious Education curriculum can have a significant impact on shaping students' characters to have attitudes of national unity and solidarity. Thus, Christian Religious Education teachers act as agents of change who can strengthen the sense of national unity through education based on Christian values.

The code of ethics for Christian Religious Education (PAK) teachers plays an important role in increasing teacher professionalism in Indonesia. In the educational context, professionalism does not only include teaching skills, but also the moral and ethical attitudes that must be applied in carrying out their duties. Codes of ethics provide guidelines for teachers to act in accordance with established standards, which include responsibilities towards students, society and educational institutions. This research aims to analyze how the application of a code of ethics in the practice of Christian religious education can contribute to the development of teacher professionalism, as well as its impact on the quality of learning and the formation of student character. Based on a literature review, it was found that consistent application of a code of ethics helps teachers to maintain their integrity, improve relationships with students, and set a good example in everyday life. Therefore, increasing understanding and implementing a good code of ethics is very necessary to realize quality education that is beneficial for students' spiritual and moral development.

This study aims to examine the relationship between the intensity of Islamic Religious Education (PAI) learning and the reduction of bullying behavior at Amanah Ummah Islamic Junior High School. Bullying among teenagers is a serious issue that requires attention in order to create a safe and comfortable learning environment. PAI learning is expected to have a positive impact on students’ social behavior, particularly in reducing bullying. This research uses a quantitative approach with a correlational design, involving 187 students as the sample. Data were collected through questionnaires measuring the intensity of PAI learning and levels of bullying behavior. Pearson correlation analysis showed a significant relationship: the higher the intensity of PAI learning, the lower the incidence of bullying. These findings highlight the importance of effective PAI instruction in shaping students' character and fostering a bullying-free school environment.

Culture is the main foundation that becomes strength and stability for society, because it contains values, norms, and traditions that form a collective identity. From the perspective of Islamic Religious Education (PAI), culture is seen as a strategic means to internalize Islamic values that support the creation of social and spiritual harmony. PAI plays a role in combining religious values with local cultural elements to build a society with character, ethics, and justice. In this context, culture is not only a heritage, but also a learning medium to strengthen solidarity, increase awareness of the importance of diversity, and maintain social stability. Thus, the synergy between culture and Islamic Religious Education is able to create a society that is based on noble values and resistant to the challenges of the times.  

Entering adolescence in general is the age where a child is in a very pleasant position because this age is closely related to puberty, where a child begins to have their own idols and hobbies, this causes a child to often be in a superior position to his age friends and others. Children at this age are more likely to imitate their idols and easily follow current developments. From this we can examine the need for mentoring teenage children so that they do not easily fall or be eroded by developments over time, because this has many positive and negative influences. From this, researchers were moved to make a dedication because many teenage children lack parental supervision and are influenced by negative things, so it is more or less necessary to provide Islamic studies so that it becomes the basis for teenagers to act and behave in society. Community service is carried out by researchers using qualitative methods based on field observations and direct interviews in the Wanatirta area in order to produce appropriate results that can be used as guidelines and references for the wider community and are useful. Some of the main results that researchers can conclude include: the importance of moral education, morals, the role of family, society, spiritual and religious education, self-control, emotional management and critical education, creativity and balanced character development between the worldly and the everyday. So that practice in the field is very in line with the desired expectations.

This study examines the strategy of forming noble character in SD Islam Sjech M. Djamil Djambek Bukittinggi through a qualitative case study approach. The results of the study indicate the success of integrating Islamic values ​​into the curriculum, habituation of religious culture, and school-family-community synergy. These findings emphasize the importance of a holistic approach in character education. Recommendations are given for strengthening collaborative models in the digital era.

Love for Prophet Muhammad SAW is one of the fundamental teachings in Islam that every Muslim should possess. The essence of this love is not only seen in the practice of religious teachings but also reflected in a deep understanding of the Qur'an, Hadith, and the opinions of scholars in the Mahfudzot book. In the Qur'an, love for Prophet Muhammad SAW is depicted as a form of high obedience and devotion to Allah, aligned with the command to follow the Prophet’s sunnah. Numerous Hadiths also highlight the importance of loving the Prophet as a manifestation of love for Allah, with various descriptions of the obligation of Muslims to emulate the Prophet’s behavior. The Mahfudzot book, as a compilation of various prayers and dhikr, also contains many teachings about love for Prophet Muhammad SAW. In this book, scholars explain how this love should be actualized in daily life, both in terms of worship and character. Love for Prophet Muhammad SAW, according to the scholars, is a form of the perfection of faith that brings a Muslim closer to Allah.

This article discusses the role of Islamic educational philosophy in shaping an Islamic-character society through values and moral approaches. Islamic education emphasizes not only knowledge transfer but also character building based on religious values. The integration of Islamic values and morals in education is expected to foster a generation that is knowledgeable and morally upright, contributing positively to society. This article also highlights the importance of the roles of educators, families, and communities in creating an environment that supports Islamic character education. This synergy is hoped to develop individuals capable of facing modern challenges grounded in solid religious values.

The ecumenical movement in Indonesia was born as a response to the biblical call to realize the unity of Christians, especially in the context of cultural, ethnic and religious diversity. As a country with high plurality, Indonesia is a fertile and challenging field for this movement. Oikumene, derived from the Greek word oikoumene, means “inhabited world”. In this context, the ecumenical movement aims to unite churches to witness the Gospel together in a complex and diverse world. However, the implementation of this movement is not free from various dynamics and challenges, especially in interfaith relations. One of the main challenges is the differences in theology, tradition and liturgy between churches, which become internal obstacles to realizing complete unity. Churches in Indonesia often face difficulties in reaching agreement on common issues, such as evangelism, social services, and approaches to interfaith dialog. On the other hand, external challenges arise from the dynamics of interfaith relations in Indonesia, which are often characterized by tensions, stereotypes, and even conflicts. Government policies related to religion, such as the regulation of houses of worship, also often put churches in a difficult position, thus affecting their efforts to unite.Nevertheless, the ecumenical movement in Indonesia still plays a significant role in promoting interfaith dialogue. By emphasizing the importance of cooperation on social issues, such as justice, peace and poverty alleviation, the movement is able to serve as a bridge between Christian communities and other religions. The role of organizations such as the Persekutuan Gereja-Gereja di Indonesia (PGI) is very important in realizing constructive dialogue. Through this approach, ecumenism is not only an internal effort of the church to unite, but also a contribution of Christians to interfaith harmony in Indonesia.keywords: The Oikumene Movement in Indonesia and interfaith challenges

The purpose of this article study is to analyze the Role of Christian Religious Education (PAK) in Building Student Character to Avoid Cohabitation Behavior. Using a qualitative research approach, data were collected through unstructured interviews, non-participant observation, and literature studies from relevant journals and books. The results of the study indicate that although PAK teaches moral values ​​such as love, honesty, and responsibility, many students have difficulty in implementing them due to the influence of a loose boarding environment and peer pressure. Students are often trapped in unhealthy relationships and ignore Christian principles because they feel pressured to follow the behavior of others. In addition, social skills such as interaction and empathy that should be developed through PAK are also hampered by social norms around them. This study emphasizes the need for social support and a contextual educational approach so that students can more effectively apply moral values ​​in social interactions. To reduce cohabitation behavior, educational institutions need to create an environment that supports the implementation of PAK values ​​consistently.

The leadership of the Prophet Muhammad SAW in Islamic education is a very relevant example to this day. Through his leadership characteristics which include honesty, trustworthiness, gentle firmness, and noble morals, the Prophet Muhammad SAW succeeded in transforming the divided Arab society of Jahiliyah into one people united in Islamic values. He led with a clear vision and mature strategy, creating an education system that prioritizes the development of character, morals, and knowledge. The Islamic education inherited by the Prophet Muhammad SAW not only includes religious knowledge, but also general knowledge that gave birth to various great scientists during the golden age of Islam. The legacy of his leadership is evident in his broad influence on the development of Islamic civilization. His success in establishing the Islamic Khilafah State and introducing the values ​​of justice, compassion, and the spirit of seeking knowledge became the foundation for the development of science that was very advanced at that time. Therefore, the principles of the leadership of the Prophet Muhammad SAW are not only relevant in a historical context, but can also be implemented in facing global challenges in the modern era, by emphasizing the importance of education, justice, and integrity.

Islam teaches that if there is an interest or need, it is recommended to spend wealth to donate. Infaq is an act of worship that is sunnah. Donation activities have two benefits, namely to meet the basic needs of the poor and help them to carry out good deeds.  Islam has taught its followers that they have an obligation to help each other, especially those who are weak (the Dhuafa), the poor, and those in need. The aim of this research is the implementation of Surah Al-Ma'un values ​​education in shaping the social character of students at SDN Grogol Selatan 09 South Jakarta. This research method uses descriptive curative with a field research approach. Data collection techniques use observation, interviews and questionnaires. The population in this study was Islamic religious teachers and grade 5 and grade 6 students. The sample for this research was 30 people. Based on the research results, social interaction activities such as infaq activities carried out at SDN Grogol Selatan 09 can have an influence and impact on the social care character of students. With this habituation, students are able to develop values, attitudes and behavior that can radiate morals or character. The most important thing is that the key to changing the younger generation for the better is social character education, so that it can ensure that students have good character and personality in the future.