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The Role of Parents in Addressing the Influence of Free Fire Game on Children's Morality in Dapu-Bata Sabang Community Irham 1* MIN Sabang.
Sabang City.
Aceh Province.
Indonesia.
Corresponding Email: irham.
sabang@gmail.
com 1* Received: 14 October 2025.
Accepted: 10 November 2025.
Published: 30 December 2025.
Abstract The swift advancement of digital technology has transformed childrenAos daily lives and introduced new challenges in their moral education.
This study sought to examine the effect of the Free Fire game on childrenAos morality at Dapu-Bata.
Sabang, as well as parentsAo strategies and obstacles in dealing with this problem.
It used a descriptive qualitative method for data collection through observation, interviews, and documentation from parents.
Free Fire-playing children, community leaders, and teachers.
The results indicated that the duration of playing Free Fire influences childrenAos morality concerning emotional control, religious practice, study motivation, and communication with family members.
There is an apparent decline in prayer frequency and motivation to study accompanied zby reduced communication with parents.
Out of all strategies employed to combat these effects on morality due to gaming, enhancing religious education together with building communication between parent and child plus providing alternative activities for children was found most effective among Difficulties faced by parents were peer pressure from friends accompanied by unrestricted internet access for kids who are addicted to games due to low digital literacy skills among them.
however, this study recommends integrating Islamic educational values into parenting strategies based on empirical evidence for upholding moral education in the digital era.
Keywords: Free Fire.
ChildrenAos Morality.
Parental Role.
Islamic Education.
Digital Era.
Introduction Morality is the bedrock of human life and is reflected in actions, choices, and relationships from childhood to adulthood.
In Islamic teachings, morality is central and constitutes worship and practice.
The life of the Prophet Muhammad .
eace be upon hi.
provides a moral framework for Muslims to live in peace with God, other humans, nature, and themselves.
However, the rapid pace of technological development and the increasing digital culture have changed everyday life and the way children react to stimuli and entertainment.
This change is not only seen in big cities but also in small towns that have internet access.
As digital devices become a part of children's lives more than before, moral education faces challenges that are different from the past.
The fast-paced digital transformation has led children to use smartphones and online media more than ever before, often replacing face-to-face communication and traditional family interactions.
According to Timotheou et al.
, digital technologies affect how children learn and other aspects of their development by providing new opportunities but at the same time creating risks.
One of the biggest trends in this situation is playing online games a lot, especially Free Fire, a battle royale game that has become very popular among kids and teenagers because it is easy to get and very exciting with its competitive elements.
It has been seen that many children in Dapu-Bata Sabang play Free Fire for hours on end often ignoring their responsibilities at school or even their religious obligations.
This finding supports previous studies by Hermawan and Kudus .
as well as Hanifah .
that excessive gaming can reduce enthusiasm for studying and attention to religious duties.
Changes in children's habits are not only about how they spend their time but also involve changes in behavior patterns when interacting with others which are influenced by long hours spent playing games.
Some studies state that parents have found many behavioral changes in their children after they have played Free Fire for a long time.
The studies of Sajidah .
and Harahap & Ramadan .
describe cases of irritability, aggression, and disobedience to instructions, as well as declining academic achievements.
Since the game is played with combat themes, intense competition, and unregulated interactions with other players, these elements can affect emotional reactions and interpersonal Copyright: A 2025 by the authors.
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behavior of children.
The study of Hanifa & Hidayat .
proves that increased intensity of playing games also reduces social This indicates that long hours of play can reduce children's ability to interact meaningfully with their environment.
Harahap & Ramadan .
also mentioned that excessive playing affects mental and physical health and does not only bring risks related to behavior.
In a phenomenological study.
Husni .
revealed that for most children Free Fire is not just a game but an avenue for friendship and social identity which complicates the process of reducing the playing period.
Even though these virtual social relations seem beneficial, they will not allow the child to develop real social skills.
Sajidah .
said children who often play online games become more individualistic and less aware of their environment which indicates a broader developmental impact.
From an Islamic point of view, violent games or those that distract children from worship are dangerous, according to Suryantika et al.
In Dapu-Bata Sabang, parents reported negative changes in their children's behavior after prolonged exposure to Free Fire manifested in the form of decreased motivation to pray, disobedience, emotional instability, and poor academic performance.
Tian et al.
state that gaming addiction in adolescents is caused by various factors such as sensation-seeking motives, peer pressure, and more importantly lack of parental supervision.
Their study results emphasize the role of parental awareness in moderating digital consumption behavior.
Hermawan & Kudus .
also stress the need for effective parenting strategies in terms of guidance as well as monitoring children's activities in cyberspace continuously.
However, many parents cannot carry out this responsibility due to work pressure, low technological literacy skills, or lack of understanding about the dangers of digital gaming so that these factors weaken parental capacity to intervene early in directing children's digital habits.
The challenges above make moral education increasingly important.
Moral education is not limited to social behavior but also includes the basic values of life that form the basis of a childAos view of life.
In Islam, it is expected to be able to create a balance of life values by instilling a sense of responsibility, humility, respect, and devotion.
However, modern families often struggle to instill these values consistently.
Inadequate religious knowledge, limited quality time with children, and inconsistent parental modeling are some of the factors that contribute to the moral decline among the youth.
The presence of digital distractions like online games Free Fire has made it even more difficult.
Since online gaming can take away attention from spiritual and moral development, families and schools need to play a more coordinated role in guiding children.
Parents should not only communicate moral expectations but also model behaviors that align with Islamic values and help their children develop disciplined digital How families respond to this challenge reflects larger cultural and social forces in the community.
This study attempts to describe parental efforts in Dapu-Bata Sabang in directing their children toward good moral development under the influence of Free Fire.
The research examines several main issues: the level of parental awareness and participation in moral education, parentsAo religious knowledge as a basis for moral education, the role of Free Fire in childrenAos behavior and value formation, parentsAo efforts to reduce its negative effects, and the factors that enable or block success in this effort.
These issues are then utilized to formulate research objectives, namely: to describe how parental roles are implemented in real life, to find out the level of parentAos religious literacy, to analyze changes in childrenAos behavior due to Free Fire, to identify parental strategies in reducing bad impacts from Free Fire, and contextual conditions that influence the overall effectiveness of moral education in the digital age.
The scientific relevance of this research can be seen from the theoretical and practical aspects.
Theoretically, this research develops studies on Islamic education by highlighting issues of contemporary digital challenges that intersect with traditional moral education.
Practically, it provides awareness to parents regarding the danger of Free Fire and their role in deciding whether or not their children should play this game.
At the community level, this research raises awareness about the social impact of online games on children and encourages community participation in character building for children.
At the educational institution level, this research provides input for evaluating and developing character-building programs.
Local governments can also benefit from this research by using its findings as a basis for child protection policies as well as programs for teenagers that guide them toward healthy digital behavior.
Given all these aspects of relevance, this study is expected to contribute to creating a conducive environment for moral education among children in Dapu-Bata Sabang and its surroundings.
Background Theory Moral Education in Islam The term akhlaq originates from the Arabic word khuluqun, which refers to character, temperament, conduct, and disposition.
Linguistically, it is closely tied to the words khalkun .
Khaliq .
he Creato.
, and makhluk .
reated being.
, reflecting the integrated relationship between human behavior and the divine order.
Conceptually, akhlaq refers to traits embedded within an individual's inner self that manifest as habitual actions.
These traits shape personal identity and guide daily behavior.
In Islam, moral education encompasses every dimension of lifeAione's relationship with Allah SWT, interactions with fellow humans, and engagement with the natural world.
For Muslims, the highest model of moral excellence is the Prophet Muhammad .
eace be upon hi.
, whose noble character serves as an enduring standard of behavior.
The QurAoan and Hadith provide the primary foundation Copyright: A 2025 by the authors.
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for Islamic moral instruction, offering clear guidance on distinguishing right from wrong.
The Prophet Muhammad himself emphasized that perfecting moral character was a central mission of his prophethood.
The QurAoanic command in Surah At-Tahrim, verse 6, instructs believers to safeguard themselves and their families from wrongdoing, underscoring the responsibility of parents to guide their children toward virtuous behavior.
Moral education therefore extends beyond verbal instruction.
it involves shaping a harmonious life grounded in responsibility, mutual respect, and adherence to Islamic principles.
The FamilyAos Role in Character Formation from an Islamic Perspective The family serves as the earliest and most influential environment for a childAos character development.
Putri .
asserts that within Islamic thought, the family holds a fundamental role in shaping childrenAos moral and spiritual growth.
It is within the home that children first encounter religious teachings, social norms, emotional support, and behavioral role models that form the foundation for their future character.
Islam assigns great responsibility to parents in educating their children, a responsibility emphasized in Surah At-Tahrim, verse 6.
Parental duties therefore go beyond meeting physical needs, extending to the nurturing of spiritual, emotional, and ethical development.
Character formation within the family includes several essential components:
introducing belief in Allah SWT through daily worship, fostering noble behavior such as honesty and patience, teaching social awareness and empathy, and building emotional resilience and self-confidence.
Parents act as primary role models whose actions profoundly influence the childAos understanding of moral conduct.
When families cultivate an environment that supports religious practice, ethical discipline, and emotional stability, they establish a strong foundation that prepares children to make wise and responsible choices as they grow.
The Role of Parents in Child Education in the Digital Era The digital age introduces challenges that require parents to adapt their roles to new technological realities.
Wahdini .
explains that modern parents must possess digital literacy to guide children effectively, as digital media, the internet, and smartphones have become deeply embedded in childrenAos daily lives.
In this context, parents function not only as caregivers but also as supervisors, educators, and role models in digital behavior.
Their responsibilities include monitoring online activities, teaching children about ethical digital conduct, ensuring safe and beneficial use of technology, and modeling responsible online Balancing freedom and structure is a major challenge, as unrestricted access can expose children to risks such as gaming addiction, harmful content, cyberbullying, and influences that conflict with Islamic values.
Fadlan.
Hidayati, and Abadi .
highlight the importance of a problem-solving approach to parenting in the digital era.
This method involves collaborative discussions between parents and children to identify issues, analyze causes, consider solutions, and evaluate outcomes.
Such an approach strengthens communication, trust, and the childAos ability to think critically.
By applying this strategy, parents help children build digital self-regulation while reinforcing religious and educational responsibilities.
Online Games and Their Impact on ChildrenAos Morality Online games, particularly Free Fire, have created new moral challenges for children in the digital age.
Hermawan and Kudus .
note that competitive gameplay and exposure to simulated violence may influence childrenAos behavior, potentially increasing aggressive tendencies and reducing academic motivation.
As a highly popular battle royale game.
Free Fire encourages prolonged playing periods, often at the expense of study time, social interaction, and religious practice.
Huda.
Khuza'i, and Kamil .
found that excessive engagement with Free Fire negatively affects childrenAos prayer habits.
Many children postpone or skip prayers due to their focus on gaming, reflecting a decline in spiritual discipline.
The study also indicates a reduced interest in religious activities such as QurAoan recitation and mosque participation, demonstrating how online gaming can disrupt spiritual development when unsupervised.
Suryantika et al.
further argue that online games may threaten a childAos faith when they encourage neglect of worship, excessive attachment to worldly pleasure, exposure to inappropriate values, or uncontrolled interaction with other players.
Their findings underscore the need for strong Islamic educational principlesAiinstilling monotheism, encouraging habitual worship, and monitoring childrenAos behaviorAito counteract negative influences from online Parental Strategies for Addressing Online Gaming Challenges Parents hold a critical role in mitigating the negative effects of online gaming on children's moral development.
Hermawan and Kudus .
propose several practical strategies, including active monitoring of gameplay duration and content, educating children about digital risks, setting clear rules regarding gaming routines, offering constructive alternative activities, and maintaining open communication to build trust and understanding.
Fadlan et al.
emphasize that a collaborative problemsolving approach can help children feel involved rather than controlled.
This method strengthens emotional regulation, decisionmaking skills, and moral awareness.
When parents and children work together to establish boundaries and evaluate solutions, children are more likely to internalize healthy digital habits.
Suryantika et al.
emphasize the importance of integrating Islamic educational principles into digital parenting.
These include nurturing strong faith, encouraging consistent worship practices, providing constructive moral guidance, supervising interactions, and maintaining nurturing communication.
Consistent application of these principles helps children build a resilient moral framework and differentiate between beneficial and harmful digital influences.
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Methodology Research Type and Approach This study employs a field research design with a descriptive qualitative approach.
Qualitative research aims to understand phenomena experienced by research subjectsAisuch as behavior, perceptions, motivations, and actionsAithrough a holistic lens and by presenting findings in narrative form.
The descriptive approach is used to provide a systematic and accurate portrayal of the characteristics, conditions, and realities found in the field.
In this research, a qualitative descriptive approach allows the researcher to examine in detail the efforts made by parents in nurturing their children's moral development in response to the influence of the online game Free Fire in Dapu-Bata.
Sabang.
This includes exploring how the game affects childrenAos moral behavior, the strategies applied by parents to address these influences, and the challenges encountered in carrying out moral education in the digital era.
Research Location and Duration The study was conducted in Dapu-Bata, located in Cot BaAou Village.
Sukajaya District.
Sabang City.
The location was selected based on several considerations:
Dapu-Bata has a significant population of school-aged children.
Preliminary observations revealed that many children in this area actively play Free Fire.
The community displays diverse educational and economic backgrounds, providing varied research data.
The area is accessible to the researcher, facilitating effective data collection.
Dapu-Bata covers approximately 45,000 mA .
5 hectare.
and is bordered by Ie Meulee to the north.
Pasiran to the south, the Yos Sudarso TNI-AL Field to the west, and Tanoh Buju to the east.
The research was conducted over a period of three monthsAifrom the preparation stage to data collection, analysis, and final reporting.
Research Subjects Research subjects were selected using purposive sampling, in which participants are chosen based on specific criteria relevant to the study.
Four categories of subjects were included:
Parents of children aged 10Ae17 who actively play Free Fire, totaling 10Ae15 families.
Criteria included: children having played Free Fire for at least three months, high playing intensity .
inimum two hours per da.
, and parental willingness to participate in interviews.
Children aged 10Ae17 who actively play Free Fire, totaling 10Ae15 individuals whose parents were participants in the study.
Children needed to be active players, willing to be interviewed, and have parental consent.
Religious and community leaders, such as the Imam of the meunasah, the keuchik .
eighborhood hea.
, and QurAoan teachers, totaling 3Ae5 individuals selected based on their involvement in guiding childrenAos moral development.
Teachers or homeroom representatives of child participants, totaling 2Ae3 individuals, to provide information regarding students' behavioral changes and academic performance.
The inclusion of multiple participant categories strengthens data triangulation and supports the validity and reliability of the studyAos Data Collection Techniques Data in this study were collected through three primary techniques, namely observation, interviews, and documentation.
Observation was carried out through direct engagement at the research site using a passive participatory approach, in which the researcher was present during activities but did not interfere with them.
Through this method, the researcher observed how children engaged with the Free Fire game, including where they played, how long they played, and how they interacted with fellow players.
The observation also focused on childrenAos everyday behavior in the community, particularly their participation in religious activities at the meunasah, their interactions with peers and adults, and the general patterns of communication and discipline seen in parentAechild relationships.
Environmental conditions that could influence childrenAos behaviorAisuch as the availability of internet cafys, community spaces, and organized local programsAiwere also examined.
All observation findings were documented in field notes and later analyzed alongside interview and documentation data.
Interviews were conducted using a semi-structured format to allow flexibility in exploring participantsAo experiences more deeply.
Different interview guides were developed for each category of informants.
Interviews with parents explored family background, digital literacy, knowledge of Free Fire, patterns of childrenAos gameplay, and changes observed in childrenAos behavior, spirituality, academic performance, and social interaction.
Discussions also covered financial implications related to in-game purchases, parental moral guidance strategies, challenges in supervising children, the parentsAo own religious understanding, and their expectations regarding solutions to gaming-related issues.
Interviews with children focused on their gaming habits, duration of play, reasons for engaging with Free Fire, and the impact of gameplay on their religious practices, study habits, and emotional responses when restricted from playing.
Children were also asked about in-game spending, parental rules, and their awareness of Copyright: A 2025 by the authors.
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potential gaming impacts.
Religious and community leaders were interviewed to understand their views on the prevalence of gaming among children, its influence on moral behavior and religious participation, and the efforts undertaken by the community to guide childrenAos character development.
They also provided insights into challenges encountered in moral education and offered religious or social recommendations.
Teachers were asked about behavioral changes observed at school, studentsAo academic performance and motivation, institutional strategies for addressing gaming issues, and collaborative efforts between schools and parents.
Interviews were held at locations convenient for participants, lasted between 30 and 60 minutes, and were recorded with permission while supplementary notes were taken throughout the process.
Documentation served as an additional data source that supported and validated findings from observation and interviews.
The researcher collected photographs of childrenAos gaming activities while ensuring privacy, as well as images of alternative constructive activities such as religious events, sports, and extracurricular programs.
Relevant administrative documents were also gathered, including demographic data and organizational structures of Dapu-Bata, school achievement records of participating children before and after their involvement with Free Fire, and schedules of religious activities along with attendance information.
A range of academic materialsAisuch as journal articles, books, and previous researchAiwere also consulted.
The documentation helped enrich the data set by providing visual, contextual, and historical evidence that complemented and strengthened interpretations derived from other methods.
Data Analysis Techniques Data analysis in this study followed the Miles and Huberman model, which consists of three interconnected stages: data reduction, data display, and conclusion drawing with verification.
The first stage, data reduction, involved selecting, organizing, and simplifying the raw data into meaningful categories that aligned with the research focus.
This process included transcribing interview recordings, reviewing field notes and documentation, identifying information relevant to the research questions, and categorizing the data into themes such as the influence of Free Fire on children, parental guidance efforts, and challenges faced by families.
Throughout the research period, data reduction was carried out continuously to ensure that emerging findings remained focused, manageable, and analytically coherent.
The second stage, data display, referred to the organized presentation of information in a form that allowed the researcher to interpret patterns and relationships more effectively.
Data were arranged through structured narrative descriptions supported by tables summarizing quantitative aspects such as playing duration and demographic characteristics.
Visual aids such as diagrams were used to illustrate connections among emerging categories, while relevant excerpts from interviews were incorporated to strengthen the clarity and credibility of interpretations.
The systematic organization of data allowed the researcher to understand the broader picture as well as specific details, facilitating the identification of significant themes.
The final stage, conclusion drawing and verification, involved synthesizing the analyzed data to identify recurring patterns, themes, and relationships.
Conclusions were initially tentative and refined through repeated checks against the raw data.
Verification was conducted through several strategies, including cross-checking the consistency of information across sources, comparing findings with existing theories and previous research, and using triangulation to validate the accuracy of interpretations.
Member checking was also employed by confirming interpretations with informants to ensure that the researcherAos understanding reflected their actual perspectives.
Only conclusions supported by strong, consistent, and verifiable evidence were included in the final results of the study.
Data Validity Techniques To ensure the credibility and accuracy of the data obtained in this study, several validation techniques were applied.
The first technique used was triangulation, which consisted of three forms: source triangulation, method triangulation, and time Source triangulation was carried out by comparing information collected through observation, interviews, and documentation, as well as validating responses across different participants.
Method triangulation was implemented by examining whether findings remained consistent when gathered through various techniques such as interviews, observation, and supporting Meanwhile, time triangulation involved repeating observations or interviews at different times to determine whether the data remained stable and reliable.
In addition to triangulation, prolonged engagement was also employed, allowing the researcher to spend sufficient time in the This made it possible to build trust with participants, gain a deeper understanding of the social and cultural environment, and detect inconsistencies or biased responses.
Persistent observation was another technique applied, in which the researcher continuously observed relevant behaviors, interactions, and environmental conditions to identify key factors connected to the research focus.
Finally, member checking was conducted by returning the interpreted data to the informants to confirm whether the interpretations accurately reflected their intended meanings.
This step helped prevent misinterpretation and reinforced the authenticity and credibility of the research findings.
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Results and Discussion Overview of the Research Location The research took place in Dapu-Bata, a neighborhood located in Cot Ba'u Village.
Sukajaya District.
Sabang City.
Aceh Province.
The total land area of the neighborhood is approximately 45,000 mA .
5 hectare.
Geographically, the area is bordered by Ie Meulee to the north.
Pasiran to the south, the Yos Sudarso TNI-AL Field to the west, and Tanoh Buju to the east.
Based on community administrative records.
Dapu-Bata consists of 450 residents residing in 120 households.
A significant portion of the population comprises school-aged children, indicating a demographically youthful community.
Category Total Population Number of Households School-Age Children .
Ae17 year.
Adults .
Ae60 year.
Elderly (>60 year.
Table 1.
Composition of Residents in Dapu-Bata Number 450 individuals 120 families 160 children 250 individuals 40 individuals Percentage Employment distribution varies, with almost one-third of households involved in trade, followed by government employees, military/police, and fishermen.
These variations indicate diverse socioeconomic backgrounds that potentially influence children's digital access and parental monitoring capacity.
Table 2.
Employment Distribution of Households Number of Households Occupation Type Civil Servants Military/Police Traders Fishermen Laborers Other Total Percentage The community is entirely Muslim and uses the same meunasah for praying and reading the Qur'an.
Almost all children go to There are three internet cafys close by, within 500 meters, that will enable children to play online games on their Profile of Research Informants A total of 35 participants contributed to the study, comprising parents, children, religious/community leaders, and teachers.
Category Parents Free Fire-playing Children Religious/Community Leaders Teachers Total Table 3.
Informant Distribution Number Notes 6 fathers, 6 mothers Ages 10Ae17 Imam.
Keuchik.
QurAoan teachers From different schools Additional profiling of participating children shows high gameplay duration and long-term game exposure, confirming a consistent pattern of active gaming behavior.
No.
Initial Rizki Fahmi Andi Dedi Rudi Zaki Farhan Age Gender Male Male Male Male Male Male Male Table 4.
Child Participant Characteristics Education Level Daily Playing Duration Grade 8 (Junior High Schoo.
3Ae4 hours Grade 10 (Senior High Schoo.
6Ae7 hours Grade 7 (Junior High Schoo.
4Ae5 hours Grade 9 (Junior High Schoo.
5Ae6 hours Grade 6 (Elementary Schoo.
3Ae4 hours Grade 8 (Junior High Schoo.
4Ae5 hours Grade 11 (Senior High Schoo.
5Ae6 hours Length of Playing Free Fire 1 year 2 years 8 months 5 years 6 months 1 year 5 years Copyright: A 2025 by the authors.
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Grade 9 (Junior High Schoo.
Grade 8 (Junior High Schoo.
Grade 5 (Elementary Schoo.
Grade 10 (Senior High Schoo.
Grade 4 (Elementary Schoo.
2Ae3 hours 3Ae4 hours 2Ae3 hours 4Ae5 hours 2Ae3 hours 10 months 7 months 6 months 5 years 6 months The Free Fire Phenomenon in Dapu-Bata The results show that Free Fire has turned into an accepted and prevalent game among kids.
Imam Meunasah.
Ustadz Mahmud .
, said, "Most of the boys here are into Free Fire, even a few girls play it.
They meet up in the afternoon or at night either at the internet cafe or one of their friends' houses to play together sometimes they skip prayer times.
" Gameplay patterns suggest regular and long hours of playing.
Playing Time After school .
:00Ae17:.
Evening .
:00Ae23:.
Midnight .
:00Ae02:.
Weekends/holidays .
ll da.
Table 5.
Time Patterns of Free Fire Gameplay Number of Children Percentage Some children spend money on in-game purchases (Autop-upsA.
, reflecting increasing digital consumer behavior.
Spending Category Never top-up Rp 10.
000Ae50.
000/week Rp 50.
000Ae100.
000/week > Rp 100.
000/week Total Table 6.
Top-Up Spending Number of Children Percentage Effects of Free Fire on Children's Moral and Behavioral Development Parents reported changes in emotional regulation, communication styles, and social habits.
Change Type Increased aggression Use of harsh language Withdrawn behavior Disobedience Low social awareness Emotional instability Table 7.
Behavioral Changes Number of Children Percentage A father once commented that since his son began playing Free Fire, he had become very agitated, especially when losing.
His son had broken his phone! He also mentioned how much worse the boy's language had gotten.
People have lost their faith.
Aspect Timely daily prayer Congregational prayer QurAoan recitation Religious participation Table 8.
Impact on Religious Practices Before FF After FF Table 9.
Academic Performance Changes Number Academic performance also deteriorated:
Category Significant decline (>10 point.
Moderate decline .
Ae10 point.
No change Copyright: A 2025 by the authors.
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Daily learning habits were also disrupted.
Learning Aspect Lack of motivation to study Failure to complete homework Feeling sleepy in class Inability to focus during lessons Decline in learning motivation Table 10.
Learning Activity Impact Number of Children 10 children 9 children 8 children 11 children 10 children Percentage Table 11.
Impact on Family Dynamics Number of Children 9 children 10 children 7 children 8 children 9 children Percentage Family relationships experienced strain.
Relationship Aspect Reduced communication with parents Increased conflict with parents Worsened relationship with siblings Rarely eats meals with family Prefers to isolate themselves ParentsAo religious knowledge varied:
Level of Knowledge High Moderate Low Total Table 12.
Parental Religious Knowledge Number of Parents Percentage Indicators 3 parents Understands QurAoan.
Hadith, fiqh, and moral teachings 6 parents Understands basic religious practices and moral values 3 parents Knowledge limited to basic rituals 12 parents Parental Responses and Strategies Parents implemented diverse strategies ranging from supervising device use, establishing schedules, providing alternative activities, and religious reinforcement.
Type of Effort Giving advice and reprimands Limiting gaming time Monitoring children's activities Providing alternative activities Using rewards and punishments Taking or hiding the child's phone Strengthening religious education Intensifying communication with the child Collaborating with teachers Table 13.
Parental Strategies Number of Parents 12 parents 10 parents 8 parents 5 parents 7 parents 6 parents 9 parents 6 parents 4 parents Percentage Effectiveness Low Moderate Moderate High Moderate Low High High Moderate A mother shared: AuRather than forbidding the game.
I talk with my child about its impacts.
I developed a schedule and offered alternative activities like sports.
Alhamdulillah, he is slowly improving.
Ay Religious interventions were particularly influential.
Table 14.
Religious-Based Interventions Number of Observed Outcomes Parents Encouraging children to perform congregational prayer 9 parents 67% of children began praying more regularly Reciting the QurAoan together at home 6 parents 50% of children became more consistent Listening to religious lectures together 5 parents 60% of children showed improved understanding Involving children in youth religious study groups 3 parents 100% of children showed strong enthusiasm Providing rewards for consistent worship practices 7 parents 71% of children became more motivated Type of Effort Copyright: A 2025 by the authors.
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Challenges in Moral Guidance Parents encountered multiple obstacles, including limited time, lack of technological understanding, peer influence, and childrenAos gaming dependency.
Type of Challenge Demanding work schedules Limited technological knowledge Peer influence Child already experiencing addiction Limited support from spouse Uncooperative child behavior Easy access to the internet Table 15.
Challenges Faced by Parents Number of Parents 10 parents 8 parents 11 parents 9 parents 4 parents 10 parents 12 parents Percentage Difficulty Level High High Very High Very High Moderate High Very High One mother stated: AuMy biggest obstacle is time.
I work from morning until evening, so I cannot supervise my child constantly.
also do not understand technology well enough to control device settings.
Ay Discussion The Influence of Free Fire on ChildrenAos Morality from an Islamic Perspective The results show that Free Fire has a significantly negative effect on the moral behavior of children in Dapu-Bata.
Most respondents, or 83 percent, are easily annoyed, and 92 percent are more difficult to guide.
These results are in line with Hermawan and Kudus .
, who state that games with violent scenes can be a medium for children's behavior to deviate.
The most worrying aspect is in the worship aspect, where only 17 percent of children still perform their prayers on time after being addicted to the game, a very sharp decline from 83 percent before.
This is also supported by Huda et al.
, who found that there was a decrease in prayer discipline among children who were exposed to Free Fire.
Suryantika et al.
further note that online games may threaten a child's spiritual foundation by fostering negligence in worship and encouraging thought patterns that contradict Islamic values.
In this respect.
Islamic moral theory provides an essential perspective on how digital entertainment may affect the character of children.
Dewana and Jenuri .
and Dzulfahmi and Hamidah .
mention responsibility, empathy, and honestyAivalues that can be lost when children adopt aggressive or impulsive attitudes from games.
Islamic perspectives on gaming go beyond entertainment.
they urge consideration of the messages within games, assisting parents in distinguishing Islamic content from non-Islamic content.
Effectiveness of Parental Efforts and Evidence-Based Interventions The best results came from strategies involving religious reinforcement, structured alternative activities, and routine The less effective strategies were verbal reminders without follow-up and device confiscation.
these usually worsened the situation by increasing conflict.
This is in line with the findings of Fadlan et al.
, who emphasized the need for parents and children to work together in finding solutions to problems related to digital behavior.
Broader studies also support this trend.
Several systematic reviews have found that media education and time management interventions bring about positive changes in behavior and help achieve a balance in the use of digital media among children and adolescents (Vondryskovy & Gabrhelyk, 2016.
Bonnaire et al.
, 2.
School-based media literacy programs have proven effective in curbing excessive screen use (Walther et al.
, 2014.
Bickham et al.
, 2.
Parental knowledge about game mechanics and digital supervision is equally important (Li et al.
, 2019.
Tock et al.
, 2.
, with structured parental guidance being an effective preventive measure for gaming problems (Krossbakken et al.
, 2.
Recent studies also indicate the potential for constructive game-based interventions for supporting behavioral development (Lee et al.
, 2.
Ai indicating that digital tools can be productively used when integrated with proper guidance.
In Islamic scholarship.
Shamsuddin .
reviews fiqh issues related to digital transactions, demonstrating the need for religious understanding when navigating children's online activities.
Dzulfahmi and Hamidah .
further add that Islamic assessment of virtual property and spending within games should consider ethical, spiritual, and behavioral dimensions.
The Role of ParentsAo Religious Knowledge in Moral Development Parents with stronger religious literacyAi25 percent of those involvedAitended to experience greater success in guiding their childrenAos moral behavior.
In contrast, limited religious knowledge often coincided with greater challenges in managing childrenAos digital habits.
This reinforces the importance of Islamic childrearing principles outlined by Suryantika et al.
, which include Copyright: A 2025 by the authors.
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instilling monotheism, maintaining daily worship routines, modeling good conduct, and supervising children with wisdom and Putri .
underscores that the family is the first institution responsible for shaping a childAos moral compass.
Parents who possess adequate religious understanding are better equipped to embed Islamic teachings within everyday routines, including managing digital exposure.
Rather than relying on prohibition alone, they provide explanations grounded in Islamic values, helping children develop internal restraint.
This finding correlates with Li et al.
, who highlight the effectiveness of validated parent-centered programs in preventing gaming disorders.
When religious awareness is combined with digital literacy, parents possess a more balanced framework for nurturing moral character in the digital age.
Challenges and Comprehensive Strategies in the Digital Era The most prominent challenges faced by parents included peer influence .
, unrestricted internet access .
, and demanding work schedules .
Hermawan and Kudus .
point out that parental roles today require active monitoring, clear rules, and consistent dialogue.
Wahdini .
adds that parents must learn to balance freedom and boundaries while helping children navigate digital environments responsibly.
These challenges highlight the importance of digital literacy among parents and the need for consistent enforcement of agreed-upon rules.
Systematic evidence suggests that effective interventions are those that involve multiple stakeholdersAiparents, schools, and the communityAiworking together to support healthy digital habits (Tock et al.
, 2.
Vondryskovy and Gabrhelyk .
also emphasize the importance of multi-level preventive strategies that include education, self-regulation skills, and context-based In an Islamic context, these strategies can be further strengthened through spiritual development, deeper engagement in worship, and creating a social environment that upholds Islamic values.
A combined approachAirooted in both empirical evidence and Islamic teachingsAioffers a stronger foundation for addressing the moral challenges posed by online gaming.
Such integration supports not only behavioral change but also the development of meaningful self-control, spiritual awareness, and positive social engagement among children.
Conclusion Conclusion The study reveals several key findings regarding the influence of Free Fire on childrenAos moral development in Dapu-Bata and the ways parents respond to these challenges.
The impact of the game is evident across behavioral, spiritual, academic, and social First, the game significantly affects childrenAos moral behavior.
A large proportion of children displayed increased irritability, defiance, and unstable emotions.
Many also adopted harsh language and withdrew from communication.
Religious observance declined sharply: punctual daily prayers, participation in congregational worship, and QurAoan study all decreased.
Academic performance also deteriorated, with most children experiencing lower grades, reduced motivation, and difficulty Social and family relationships weakened as communication declined and conflicts increased.
These findings point to a broad erosion of character, spirituality, and social awareness.
Second, parents have attempted various strategies to guide their children, with differing degrees of success.
The most effective measures were those that strengthened religious routines, offered meaningful alternative activities, and encouraged open communication.
Moderately effective strategies included time limits, supervision, and collaboration with teachers.
Less effective approaches involved giving advice without follow-through or confiscating devices, which often escalated conflict.
Parental religious knowledge played an important role: parents with stronger religious literacy were more successful in guiding their childrenAos moral behavior.
Third, parents encountered substantial challenges.
The strongest pressure came from peer influence, childrenAos growing dependence on the game, and widespread access to the internet.
Work obligations and limited technological skills further limited parentsAo ability to supervise their children.
Some parents also struggled with inconsistent support from their spouses or with financial limitations that hindered the ability to provide alternatives.
Fourth, the study highlights the need for a combined approach that integrates Islamic principles with evidence-based strategies.
Islamic teachings emphasize responsibility, empathy, discipline, and sincerityAivalues that can counteract the tendencies reinforced by online gaming.
Meanwhile, research shows that interventions focusing on media education, structured routines, parental involvement, and schoolAefamily collaboration can reduce excessive gaming.
A holistic approachAiblending spiritual guidance, digital literacy, and community involvementAioffers the most promising path for supporting children in a digital age.
Copyright: A 2025 by the authors.
License International Journal Education and Computer Studies (IJECS).
Indonesia.
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27 76 - 47 29
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v 5 i3.
Recommendations Parents hold the most direct influence on childrenAos behavior, making their role central in addressing the effects of online gaming.
They are encouraged to strengthen both religious and digital literacy to ensure that guidance is rooted in spiritual understanding as well as informed supervision.
Consistency in parentingAithrough dialogue, example-setting, and clear rules for device useAi remains essential.
Strengthening childrenAos spiritual routines by praying together, reciting the QurAoan as a family, and involving them in youth study circles can help rebuild moral discipline.
Parents are also advised to provide appealing alternative activities, such as sports, arts, or community programs, to divert children from excessive gaming.
Maintaining consistent communication and quality time fosters trust and openness, while parental-control tools can assist in regulating screen time and filtering inappropriate content.
Collaboration with spouses, teachers, and extended family will further strengthen the support system needed to guide children effectively.
Religious and community leaders also play an important part in shaping a supportive environment.
They can enhance childcentered programs at the meunasah by employing interactive methods that resonate with childrenAos experiences in the digital age.
Training sessions for parents on digital-age parenting, online risks, and Islamic guidance related to technology use will help families adapt more effectively.
Community leaders are encouraged to facilitate constructive activities that offer healthy alternatives for children while building networks where families can exchange experiences and strategies.
Cooperation with internet cafy owners is also important to ensure responsible access and limit minorsAo gaming hours.
Schools contribute significantly to promoting healthy digital behavior.
They can integrate digital literacy and media ethics into the curriculum, grounded in Islamic values, to help students understand responsible technology use.
School-based initiativesAisuch as counseling, peer education, and extracurricular activitiesAican support students who struggle with gaming habits.
Strengthening communication between schools and parents through regular updates and collaborative programs will help monitor childrenAos development more effectively.
Schools should also establish early detection systems to identify signs of excessive gaming and offer accessible counseling services that provide both psychological and spiritual support.
Government intervention is crucial in creating a safer digital ecosystem.
Stricter regulations are needed to control online game content, particularly games containing violence or gambling features.
Regulations governing internet cafysAisuch as age restrictions and parental consent requirementsAican help reduce unsupervised access.
Public awareness campaigns through mainstream and digital media can educate communities about the risks of excessive gaming and promote responsible digital habits.
Providing community facilities such as parks, youth centers, and sports areas will give children constructive alternatives to online Additionally, allocating research funding for studies on online gaming and child development will help produce evidencebased interventions aligned with Islamic values.
Finally, future researchers are encouraged to expand the scope of this study through large-scale quantitative research that measures the relationship between gaming intensity and moral decline more precisely.
Developing and testing Islamic-based intervention models would offer practical frameworks for addressing gaming addiction.
Exploring protective factorsAisuch as resilience, spiritual intelligence, and social supportAican deepen understanding of what shields children from negative influences.
Research focusing more directly on childrenAos own perspectives may uncover motivations and personal interpretations that enrich current Comparative studies across different regions or countries can also identify best practices that may be adapted to various cultural and religious contexts.
References