The prolonged conflict between the Free Aceh Movement (GAM) and the Government of the Republic of Indonesia has resulted in social disruption, collective trauma, and the weakening of community social structures. Although a peace agreement was reached through the 2005 Helsinki Memorandum of Understanding, the greatest post-conflict challenge lies in rebuilding trust, solidarity, and social harmony. An interesting phenomenon is the success of Acehnese society in achieving social stability through internal strengths, particularly a strong Islamic religious approach and deeply rooted local culture. This article aims to analyze the contribution of religious and local cultural approaches in fostering post-conflict social harmony in Aceh. This study is qualitative in nature, using a descriptive-interpretative approach. Data collection techniques included in-depth interviews, document analysis, and surveys. Key informants consisted of religious leaders (ulama), traditional leaders, former GAM combatants, women leaders, youth, and village officials located in former conflict-affected regions such as Pidie, North Aceh, and Bireuen. Data analysis employed a thematic approach through data reduction, categorization, interpretation of findings, and inductive conclusion drawing. The findings show that religious approaches, through the active roles of ulama, religious gatherings (majelis taklim), and Islamic boarding schools (pesantren), have been effective in restoring faith-based values and community social ethics. Meanwhile, local cultural elements such as peusijuek (traditional blessing rituals), gampong deliberations, and customary village institutions have served as effective means of social reconciliation, strengthening community ties and resolving horizontal conflicts. The synergy between religious values and local wisdom has formed a strong social system for maintaining peace and preventing future conflicts. In conclusion, religious and local cultural approaches have proven to be fundamental pillars in creating sustainable social harmony in post-conflict Aceh. This model can serve as a strategic reference for other conflict-affected regions seeking to build peace through local potential.
Ni Rai Vivien Pitriani, Luh Putu Widya Fitriani, Komang Ayu Suseni
Semester Learning Plans (RPS) oriented toward learning outcomes often overlook the development of students' character. In the context of higher education, the Outcome-Based Education (OBE) approach offers a solution by emphasizing clear and measurable learning outcomes, while the character values of Mpu Kuturan can reinforce students' moral and ethical dimensions. This study aims to develop an OBE-based RPS integrated with Mpu Kuturan’s character values to enhance the quality of higher education. This research adopts a Research and Development (R&D) approach using the ADDIE model (Analyze, Design, Develop, Implement, Evaluate). Data were collected through document analysis, interviews with lecturers, and classroom observations. The research subjects included subject matter experts, policy administrators, teaching practitioners (lecturers), and postgraduate students in Hindu Religious Education. The instruments used included questionnaires, and data were analyzed both qualitatively and quantitatively. The findings indicate that developing an OBE-based RPS integrated with Mpu Kuturan’s character values is highly feasible for implementation in the Master’s Program of Hindu Religious Education. The developed RPS not only enhances curriculum relevance but also strengthens students' commitment to academic ethics and increases their engagement in learning. Thus, this approach can serve as an innovative model for designing higher education curricula based on character values and learning outcomes.
The integration of Artificial Intelligence (AI) into religious education has emerged as a transformative trend in the post-Covid-19 era, particularly within technologically evolving societies such as Nigeria. This study examines the potential of AI to enhance the teaching of religion in Nigerian churches, while emphasizing the critical role of the government in establishing legal and ethical frameworks to govern its use. Drawing on a review of current literature (2020-2025), the research highlights both opportunities, such as personalized spiritual learning and expanded access to theological resources, and challenges, including doctrinal distortion, data privacy concerns, and technological inequities among faith communities. A qualitative, policy-oriented methodology is employed, supported by simulated data, to assess the readiness of religious institutions and the gaps in Nigeria’s regulatory infrastructure. The study finds that while many churches are adopting digital tools, there is a lack of legal guidance specific to AI in faith-based settings. It recommends the creation of a national AI ethical framework for religious applications, the formation of an AI-Ethics Advisory Council, and the promotion of AI literacy among church leaders. In conclusion, the paper argues that with strategic policy interventions and inclusive stakeholder dialogue, AI can be harnessed to support doctrinal fidelity, digital equity, and religious innovation in Nigeria’s rapidly evolving spiritual landscape.
A remarkable amount of work on the study of Islamic ethical thought is published annually, covering an unprecedented variety of topics and themes. Yet despite the strides made, these debates have not addressed vital questions about how Islamic ethical thought can contribute to ongoing discourses that affect not only the Muslim community but society at large. In other words, how can we bring Islamic ethical thought into systematic engagement with modern philosophy? Specifically, how can Islamic ethical thought learn from contemporary philosophy, as it learned from Greek philosophy in the Middle Ages? And how might it be possible to develop Islamic ethical thought that can withstand both religious and rational scrutiny? In this programmatic overview, I respond to these questions by engaging with responsibility ethics within and beyond the Islamic tradition. As much as the debate about ethics has reached new heights in contemporary philosophical discourses, so too has the debate about responsibility re-emerged in theological discourses. In this paper, I bring into conversation the thought of Taha Abdurrahman on responsibility, which is nested within his larger paradigm of contemporary Islamic ethics, and Jewish thinker Hans Jonas’ concept of an ethics of responsibility. I argue that orchestrating this scholarly dialog between a 20th-century German Jewish thinker (Jonas) and a contemporary Muslim thinker (Abdurrahman) can lead to both a productive and constructive elaboration of Islamic ethical thought. Furthermore, I suggest that Habermas’ philosophy can serve as a bridge in this discussion, facilitating a comparative exploration of the ethical frameworks presented by both thinkers. By engaging with Habermas, we can highlight how Islamic thought can approach modernity, including philosophical debates, in a manner similar to that of 20th-century Jewish scholars like Jonas. This engagement not only enhances our understanding of responsibility within these traditions but also underscores the potential for interdisciplinary dialog in navigating contemporary ethical challenges.
This study investigates the public understanding and practical realization of post-divorce rights for ex-wives and children in Bantaeng Regency, where 379 divorce cases were recorded in 2022. Despite clear legal provisions, many of these rights remain unfulfilled, reflecting a gap between legal rulings and social implementation. The purpose of this research is to examine how the local community perceives and practices the fulfillment of these rights in light of Maqāṣid al-Sharī‘ah, the higher objectives of Islamic law. This study investigates the public understanding and practical realization of post-divorce rights for ex-wives and children in Bantaeng Regency, where 379 divorce cases were recorded in 2022. Despite clear legal provisions, many of these rights remain unfulfilled, reflecting a gap between legal rulings and social implementation. The purpose of this research is to examine how the local community perceives and practices the fulfillment of these rights in light of Maqāṣid al-Sharī‘ah, the higher objectives of Islamic law. The findings reveal a significant disconnect between legal provisions and societal behavior. Although the Bantaeng Religious Court implements Supreme Court Circular (SEMA) No. 1 of 2017, which mandates the inclusion of post-divorce obligations (e.g., maintenance of iddah, mut'ah, and child support) in court verdicts, enforcement remains weak. When fathers neglect their responsibilities, mothers are often unaware of their right to request legal execution of these obligations. This research contributes original insights into the socio-legal dynamics of post-divorce justice in rural Indonesia. It highlights the need for broader legal literacy and institutional support. The study recommends that legal authorities and local governments actively disseminate information about SEMA No. 1 of 2017 to ensure post-divorce rights are properly understood and enforced.
ABSTRACTThis essay offers a Kierkegaardian analysis of and response to the harmful effects of destabilization that can be caused by engaging with certain technological media. It argues that the intellectual technological ethic that is at work in social media platforms reflects two types of despair discussed in Søren Kierkegaard's Sickness Unto Death. It advises using a Kierkegaard‐inspired Socratic rhetorical strategy of communication that ironically employs technology for depicting this despair and awakening individuals to its presence in their lives. Moreover, this essay suggests that the edifying themes of “misery” and “guilt” can be communicated indirectly and thereby offer one intervention that could possibly help the current technological age move from the immediate aesthetic sphere of existence to the religious sphere. Considering the important role of upbuilding in Kierkegaard's oeuvre, the final portion explores how even someone who does not identify with a religious tradition or community may encounter what Kierkegaard terms the paradox of the eternal in time in ways that foster the development of authentic selfhood.
Not all married couples are able to have children naturally even though they have had sexual relations. In vitro fertilization techniques are a means to help with this problem. However, there are opinions for and against this effort. The inability of a husband and wife is God's will that must be accepted, so trying to carry out an in vitro fertilization program means not accepting the destiny that God has given. Therefore, starting from this statement, this article will discuss how to understand the verses of the Qur'an related to this phenomenon, especially Surah Al Baqarah verse 223. Researchers are interested in studying using the Tafsir Maqhasidi Abdul Mustaqim approach and using the Library method. Research. The results of this research are in the explanation of Surah Al Baqarah verse 223 that the wife is like a field for cultivating crops and is allowed to be interfered with from any direction through the farji' hole. However, if there is interference with the sexual organs, it will certainly hinder the ability to have offspring. In this case, the fusion of sperm and ovum can be carried out outside the uterus using in vitro fertilization techniques. The efforts carried out through the in vitro fertilization program are related to several maqasid principles, namely hifdz an nasb (protecting offspring), hifdz mal (protecting property), hifdz diin (guarding religion), hifdz aql (protecting reason) and hifz nafs (protecting the soul) .
The article deals with a feminist critique of the secular notion of autonomy as a normative basis for the emancipation of the subject. It does so on the basis of discussions related to the so-called post-secular turn in feminist thought. The text is based on a comparison and interpretation of the theoretical insights of Saba Mahmood and Judith Butler. According to Mahmood, the poststructuralist critique of the Enlightenment conception of the subject, as seen in Butler, still places too much emphasis on secular detachment from tradition. In contrast, Saba Mahmood's approach seeks to rehabilitate a 'consolidationist' conception of the subject through which a more positive interpretation of religious ethics can be made, especially (but not only) in the case of Muslim women. The text alsoshows, however, that while Mahmood's reflections challenge Judith Butler's notion of performative identity they connect wellto her later reflections on the precarity of life. The arcticle concludes by assessing to what extent and in what sense the critique of the autonomy of the subjectput forward here can be evaluated as post-secular.
Both pre-Qin Confucianism and Mohism aimed to find a universalist consensus of belief in order to deal with social chaos and disunity, but they diverged at a basic level on what is the fundamental universality of humankind and how to achieve it. In the debate between Mencius and Mohists, Mohists believed that the fundamental “similarity” of humankind lies in the field of “self-interest”, so they emphasized the acquisition of Heaven’s favor through external achievements and sacrificial offerings. On the contrary, Mencius took the fundamental similarity of humans to the level of the inner heart-mind and believed that the fundamental “sameness” of humans lies in their “heart-mind” rather than in being “self-interested”, so he advocated the connection with the heavenly part within us when we follow the guidance of the heart-mind. Their differing interpretations of the fundamental question of “the similarity of humankind” ultimately resulted in the divergences and discrepancies between two religious ethical forms and their outcomes in early China.
Poverty statistics in many countries of the developing world, with Zimbabwe being no exception, continue to show a gender-skewed trend, with women more than men increasingly being more affected. This is worrying, considering the fact that it is women who are the majority, and they carry the brunt of the burden for most household duties. Zimbabwe adopted the Sustainable Development Goals (SDGs), and yet women continue to be hit hard by poverty. This was a qualitative study involving interviews and focus group discussions with 58 purposively sampled participants from Muchadziya village to determine the extent to which women in Muchadziya village are contributing towards sustainable development in Zimbabwe. The aim of this article, was to explore the ways in which women in Muchadziya village are contributing towards the alleviation of poverty. In the process, they will be contributing towards the attainment of some of the SDGs, such as the ones focusing on ending poverty in all its forms everywhere (SDG 1) and ending hunger, achieving food security and improved nutrition and promoting sustainable agriculture (SDG 2). Using Africana womanism theoretical framework, the article maintained that African women should be perceived as agents, not subjects, of development and transformation in their communities. Findings indicated that women in Muchadziya village are selling various products and have sought markets in Beitbridge, Gweru and Zvishavane to sell them; others have set up shops and flea markets, and others make use of the land even though they do not own it to produce farm products to fight against poverty. The study concluded that women, despite being in difficult circumstances, are capable of contributing towards the achievement of the SDGs, particularly SDG 5 focusing on women’s empowerment and attaining gender equality. It is therefore recommended that women be given the necessary support to achieve more.
Contribution: In a context where women are the most affected by poverty, Ndau women have proven that they can be agents of change by contributing towards the achievement of SDGs such as ending poverty in all its forms, zero hunger, education, gender equality and women’s empowerment and water and sanitation. Not much scholarly attention has been paid to the agency of women in Chimanimani in enhancing Zimbabwe’s sustainable development. This gap in literature might be influenced by the fact that African women, particularly women in rural areas, are perceived as beneficiaries or recipients of aid or development initiatives. As such, most programmes mainstreamed by aid or donor agencies in Africa have a specific focus on distributing aid to women and girl-children. Unfortunately, such programmes rarely seek to capacitate or empower their beneficiaries; hence, their interventions eventually disempower the intended beneficiaries.
Agus Fatuh Widoyo, Zulihi Zulihi, Athoillah Islamy
et al.
Exclusive, intolerant, and radical da'wah content on various social media platforms is a challenge for Islamic da'wah in today's digital era. This qualitative study through a normative-philosophical approach aims to identify and explore the dimensions of multicultural Islamic education values in the fatwa of the Indonesian Ulema Council of East Java Province Number. 06 of 2022 concerning Da'wah Ethics in the Digital Era. The theory of multicultural Islamic education conceptualized by Azyumardi Azra becomes the theory of analysis of the subject matter of this study. Data analysis through reduction, presentation, and verification. This study shows the content of multicultural Islamic education values in legal provisions related to da'wah ethics in the dital room in the fatwa of the Indonesian Ulema Council of East Java Province, including the value of humanism education in the prohibition of the delivery of da'wah content that spreads hatred and insults even for the reason of amar makruf nahi munkar. Then, the value of tasamuh education in the recommendation of delivering pluralist da'wah content, which is able to respect Islamic beliefs that are still being debated. Furthermore, the value of peace education in advocating the delivery of nationalist da'wah content. Next, the value of wasatiyah education in recommending the delivery of da'wah content that maintains public conduciveness and stability. The theoretical implications of this study affirm that the mainstreaming of multicultural Islamic educational values can be internalized through religious social fatwas in Indonesia, as well as fatwas related to da'wah ethics in the digital space.
Dedy Indriyanto, Liliana Tedjosaputro, Totok Tumangkar
et al.
Human organ trading has become an increasingly complex and controversial issue in the era of globalization. This article aims to explore an in-depth understanding of human organ trading through ethical perspectives and in the context of Indonesia's legal framework. By combining ethical and legal studies, this article summarizes ethical views on human organ trading and analyzes the relevance of Indonesia's legal framework in addressing the challenges of such trading. In the process, it considers the implications of moral and religious values for human organ trading. Through an interdisciplinary approach, the article seeks to compile the contributions of ethics and law in forming a comprehensive view of this complex issue. It is hoped that a deeper understanding of ethical perspectives and legal frameworks will provide richer insights into human organ trading and encourage constructive debate to address the issue.
ABSTRACTDeveloped in the past two decades, the clustered regularly interspaced short palindromic repeats‐associated protein 9 (CRISPR‐Cas9) technique offers greater accessibility and efficiency in editing genes. Its immediate success has transformed medical research and treatment in productive ways, but has also left questions about ethical consequences in its wake. These are questions familiar to bioethical inquiry. How do we balance short‐term and long‐term benefits and risks? How do we promote just and equitable access to new medical interventions? How do we protect respect for individual autonomy? These questions require a balance between protecting individuals' liberties and the good of the communities in which they live. In this essay, I am interested in how the principle of respect for autonomy can be interpreted in light of CRISPR‐Cas9. I argue that a relational autonomy framework forges a middle ground between the need to respect individual freedom to pursue genetic treatments and the need to acknowledge the networks of dependence that define our moral worlds. I identify three thematic areas that relational autonomy brings into greater focus: the importance of trust, the acknowledgment of vulnerability/dependence, and the promotion of justice. Autonomy understood relationally allows us to see individual freedom as tethered to communal well‐being.
ABSTRACT“Ideals” are often invoked in contemporary theological discussion of moral norms, especially but not exclusively regarding norms of marriage/sex ethics. Seemingly absent from the discussion, however, is focused critical analysis of the distinction between ideal and mandatory normativity. Attempting to address this oversight, the following paper begins by highlighting a serious inconsistency between recent Catholic magisterial documents. It is proposed that the inconsistency is largely due to understanding the respective norms—relating to marriage and euthanasia—in divergent ways: per the very different orders of ideal and mandatory normativity. After a philosophical clarification of the distinguishing features of ideal and mandatory normativity, one particularly indebted to the work of Joseph Raz, the paper illustrates how divergence between them operates to create the aforementioned magisterial inconsistency. This inconsistency is paralleled by neglect of—and consequent incoherence around—the ideal‐mandatory norm distinction within wider moral theology. The last section considers how the distinction bears upon and helps illuminate the relationship between principles, rules, and rules' exceptions.
ABSTRACTThis essay is a close examination of one of Nahman of Bratslav's early and largely unexamined texts, Sefer ha‐Middot. The question it addresses is whether one can call this a study of “ethics” or, in Jewish nomenclature, musar, a work that seeks to cultivate human behaviors and describe ethical formation. In addition, it asks whether Sefer ha‐Middot can be called a text of “virtue ethics” given its focus on virtues and their enactment. The essay argues that Nahman's peculiar metaphysical notion that all mitzvot are inextricably intertwined prevents any analysis of behavioral causality severing his “ethics” from any Aristotelian or Kantian tradition and brings him closer to Alasdair MacIntyre's notion of ethics as tied to traditional norms. And even with MacIntyre, the comparison is quite limited. Discussing “faith,” the “zaddik,” and “money,” the essay explores Nahman's view of how these and other virtues are cultivated and achieved.
The low motivation of students can be caused by the monotony of learning activities. Besides that, teachers are less varied in delivering material because they always use conventional methods, so that students play a less active role in learning. The involvement of students in learning will create a good impression and, of course, can make learning more meaningful, especially if students are directly involved in observations and practical activities. One of the learning strategies that can be used to attract students' attention is multi- intelligence-based learning. Learning activities based on multiple intelligences that are appropriate to the characteristics of the Fiqih material regarding the management of corpses are kinesthetic intelligence. The subjects in this study involved students in grades IX B and IX C MTs. As-Sa'adah Sukasari totaled 36 and 37 students, respectively. The instruments used in this study include observation sheets, motivation and multiple intelligence questionnaires, and learning outcomes tests. The results showed that students' motivation and learning outcomes increased after learning based on multiple intelligences. This can be seen from the average category of multiple intelligence questionnaire results on kinesthetic intelligence indicators of 80.77 with very good criteria. The results of the motivation questionnaire in the experimental class after learning multiple intelligences in the experimental class have a very high category (84.57), while in the control class it has a medium category (55.57). Student learning outcomes in the experimental class increased in the medium category (N-Gain 0.53) while the learning outcomes in the control class were in the low category (N-Gain 0.12).
ABSTRAK
Penelitian ini bertujuan untuk mendeskripsikan tentang penanaman nilai-nilai demokrasi melalui pembelajaran IPS sub pokok pluralitas di kelas VIII SMP Islam Terpadu Nuurusshidiiq Kota Cirebon. Selain itu penelitian ini bertujuan untuk mengetahui nilai-nilai demokrasi, cara penanaman nilai-nilai demokrasi, faktor pendorong dan penghambat nilai-nilai demokrasi, serta mengintegrasikan strategi nilai-nilai demokrasi dalam sistem pendidikan, terutama pada aspek pembelajaran di kelas VIII SMP Islam Terpadu Nuurusshidiiq Kota Cirebon. Pengumpulan data dalam penelitian ini menggunakan pendekatan penelitian kualitatif dan metode study kasus. Penelitian ini menggunakan observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan bahwa nilai-nilai demokrasi telah ditanamkan dengan baik dalam pembelajaran IPS. Nilai-nilai demokrasi yang dikembangkan dengan baik diantaranya nilai toleransi, nilai kebebasan berkelompok, nilai kebebasan berpendapat, kerjasama dengan sesama, percaya diri. Cara penanaman nilai-nilai demokrasi dengan menggunakan metode diskusi, tanya jawab, ceramah, di luar kelas dan demonstrasi. Faktor pendorong penanaman nilai-nilai demokrasi melalui pembelajaran IPS adalah pendidik, sarana prasarana, dan budaya di sekolah. Faktor penghambat dalam penanaman nilai-nilai demokrasi melalui pembelajaran IPS adalah alokasi waktu dan kurangnya motivasi dalam diri siswa.
ABSTRACT
This study aims to describe the cultivation of democratic values through social studies learning, the sub-subject of plurality in class VIII of SMP Islam Terpadu Nuurusshidiiq, Cirebon City. In addition, this study aims to determine democratic values, how to instill democratic values, driving and inhibiting factors for democratic values, and integrate the strategy of democratic values in the education system, especially in the aspects of learning in class VIII of SMP Islam Terpadu Nuurusshidiiq Cirebon City. This study's data collection uses a qualitative and case study approach. This study used observation, interviews, and documentation. The results showed that democratic values had been well instilled in social studies learning. Well-developed democratic values include the value of tolerance, the value of freedom of the group, the value of freedom of opinion, cooperation with others, and self-confidence. How to instill democratic values by using the methods of discussion, question and answer, lectures, outside the classroom, and demonstrations. The driving factors for cultivating democratic values through social studies learning are educators, infrastructure, and school culture. The inhibiting factor in cultivating democratic values through social studies learning is the allocation of time and the lack of motivation in students.
This paper explores how criticism surrounding the ethics and safety of biomedical technologies circulates and ‘converts’ through global–local religious encounters, producing new claims of moral opposition and rights to religious freedom. The paper is concerned with the question of what rhetorical devices make vaccine safety doubt relevant to religiously Orthodox settings and what implications arise? Based on an ethnographic study of vaccine decision-making and non-vaccination advocacy in Jerusalem, the paper examines how opposition is forged amidst evolving global–local encounters and relations. The data reveal how Christian activists attempt to engender ethical and moral opposition to vaccination among American Orthodox Jews in Jerusalem by ‘converting’ public criticism around safety into a religious discourse of bodily governance. Pinpointing how critiques of biomedical technologies discursively ‘convert’ offers a conceptual template in anthropology to chart how counter-positions are formed and transformed amidst evolving tensions between biomedical and religious cosmologies.
In this article, the author examines the dependence of ethics on theistic foundations. The Western conception is that ethics is a result of a natural evolutionary process. The Modern West has never accepted or believed in any ethical system governed by religion, and modernity has tried to establish that the universal moral principles are independent of any metaphysical context. The modernity project and rising secularization have taken charge of the field, and religious significance has gone absent from the mainstream, on account of which many challenges have occurred in moral and ethical matters. We will also examine whether Modern Western Civilization has established an ethical code independent of religion and whether we should follow the Western Model, if any. Moreover, this article examines how ethics is a cause and consequence of the development of personality, and no ethical system is ever there without any religious foundations. Human beings are built on the essence of servitude, and virtues evolve from the foundation of servitude. Another area the article focuses on is the challenges faced by the Muslims and how Modern Western Civilization made morality appears as a result of social and psychological evolution. We also study the possibility and impossibility of Good without an omniscient and omnipotent authority. The absoluteness of moral principles and values and the necessity of consciousness are also discussed in this article.
Keywords: Theology, Metaphysics, Ethics, Morality, Virtue, Consciousness, Existence