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This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

This study aims to analyze seven semantic meanings in Syi'ir Tanpo Waton by KH Muhammad Nizam As-Shofa using Leech's theory of meaning. The method used is descriptive qualitative, with data in the form of words, phrases, and sentences in the text of the poem accessed through the NU Online page. The results of the study indicate that Syi'ir Tanpo Waton contains various types of semantic meanings, namely conceptual, connotative, social, affective, reflective, collocative, and thematic meanings. The most dominant conceptual and connotative meanings describe the vertical relationship between humans and God, as well as deep spiritual values. The social meaning emphasizes inclusiveness and Javanese culture, while the affective meaning reflects religious emotions in the form of praise, prayer, and hope. The reflective meaning shows layers of multiple meanings, while the collocative meaning builds associations of related words. Thematic meaning emphasizes the urgency of worship, knowledge, and praise to God as the main themes.

This study aims to analyze seven semantic meanings in Syi'ir Tanpo Waton by KH Muhammad Nizam As-Shofa using Leech's theory of meaning. The method used is descriptive qualitative, with data in the form of words, phrases, and sentences in the text of the poem accessed through the NU Online page. The results of the study indicate that Syi'ir Tanpo Waton contains various types of semantic meanings, namely conceptual, connotative, social, affective, reflective, collocative, and thematic meanings. The most dominant conceptual and connotative meanings describe the vertical relationship between humans and God, as well as deep spiritual values. The social meaning emphasizes inclusiveness and Javanese culture, while the affective meaning reflects religious emotions in the form of praise, prayer, and hope. The reflective meaning shows layers of multiple meanings, while the collocative meaning builds associations of related words. Thematic meaning emphasizes the urgency of worship, knowledge, and praise to God as the main themes.

Changes in meaning are influenced by the development of the times due to several factors. Changes in meaning can also occur in the world of literature, because literature is created using the medium of language. Language is a social creation, one of the literary works is the novel. Lord Of The Rings let me be a goddamn whore. Dahlan is an interesting novel because the story is taken from the real events of a Muslim woman who was very devout worship and then became a prostitute. In the middle of the process of becoming a kaffah/total muslimah, hit by a storm of disappointment by the organization she adored so that she finally decided to get out/run away. It is in that empty state that falls into a black world. The purpose of this study was to examine the changes in the form of amelioration in the novel God allow me to be a prostitute by Muhidin M. Dahlan. This type of research is a descriptive qualitative research. The Data in this study are words derived from novel quotations, and the source of the data in this study is the novel God allow me to be a Whore By Muhidin M. Dahlan. Data collection techniques used in this study are read and record. Data analysis techniques by classifying data including amelioration, marking the words, analyzing the data in accordance with the Indonesian dictionary (KBBI) and making conclusions. The results of this study, found as many as 30 word forms that change the meaning of amelioration.

Changes in meaning are influenced by the development of the times due to several factors. Changes in meaning can also occur in the world of literature, because literature is created using the medium of language. Language is a social creation, one of the literary works is the novel. Lord Of The Rings let me be a goddamn whore. Dahlan is an interesting novel because the story is taken from the real events of a Muslim woman who was very devout worship and then became a prostitute. In the middle of the process of becoming a kaffah/total muslimah, hit by a storm of disappointment by the organization she adored so that she finally decided to get out/run away. It is in that empty state that falls into a black world. The purpose of this study was to examine the changes in the form of amelioration in the novel God allow me to be a prostitute by Muhidin M. Dahlan. This type of research is a descriptive qualitative research. The Data in this study are words derived from novel quotations, and the source of the data in this study is the novel God allow me to be a Whore By Muhidin M. Dahlan. Data collection techniques used in this study are read and record. Data analysis techniques by classifying data including amelioration, marking the words, analyzing the data in accordance with the Indonesian dictionary (KBBI) and making conclusions. The results of this study, found as many as 30 word forms that change the meaning of amelioration.

One of the most important aspects of formal and informal education in educational institutions is character education. Two types of character that should be formed are discipline and responsibility. Possession of discipline and responsibility are highly valued qualities, as character plays an important role in one's daily social interactions. Helping, grouping, and socializing are all included in it. Character development throughout human life as a whole is closely linked to the process of learning and self-formation. Character development can be achieved in the context of family, school, and the environment, which includes communities and groups. The objectives of this study are to (1) describe the teacher's approach in teaching social studies class VIII SMP Negeri 1 Kunjang Kediri that instills the character values of discipline and responsibility. (2) Determine what motivates and what hinders educators to foster the character values of discipline and responsibility in their students through social studies learning in class VIII A of SMP Negeri 1 Kunjang Kediri. (3) To find out the results of social studies learning techniques used to build character values of discipline and responsibility in students of class VIII A SMP Negeri 1 Kunjang Kediri. A descriptive qualitative approach was used in this study. In collecting data, the methods used were observation, interviews, and documentation. The Miles and Huberman approach was used in the design of this research, which used descriptive analysis techniques through three stages: data reduction, data display, and conclusion drawing. Triangulation of data sources was used in assessing the validity of the data. The teachers and students of SMP Negeri 1 Kunjang Kediri became the research subjects. Based on the data analysis, the following conclusions were obtained: 1) Motivation and exemplary teachers, active involvement of students in learning, self-habituation, and sanctioning violations are strategies used by social studies teachers at SMP Negeri 1 Kunjang Kediri, 2) Strong motivation, family support, school regulations, and the environment are the driving factors faced by social studies teachers at SMP Negeri 1 Kunjang Kediri in instilling the character values of discipline and responsibility to students. Meanwhile, the unsupportive atmosphere and students' lack of willingness to learn make them less effective learners are the inhibiting factors. In this case, the teacher's duties have been carried out in accordance with their responsibilities as educators, motivators, mentors, and assessors. 3) The results of the social studies teacher's strategy in the implementation of cultivating the character of discipline and responsibility for students in grade VIII through motivating activities, students become enthusiastic in discipline and responsibility for the mandate carried out, namely as students. Through exemplary, students have successfully applied and instilled forms of discipline and responsibility in terms of dress, time, and duties through their active participation in classroom learning. This is indicated by students' active participation in discussions, students' activeness in completing and collecting assignments given by the teacher, students' enthusiasm for learning that is always high, self-habituation that has been applied by social studies teachers, the ability of social studies teachers to train students to be more disciplined and responsible in terms of worship, students' habits to help others and parents, and the appearance of disciplined and responsible students, by making efforts to impose sanctions on students who commit violations so that they do not repeat them again and encourage them to be more aware of their obligations as students.

One of the most important aspects of formal and informal education in educational institutions is character education. Two types of character that should be formed are discipline and responsibility. Possession of discipline and responsibility are highly valued qualities, as character plays an important role in one's daily social interactions. Helping, grouping, and socializing are all included in it. Character development throughout human life as a whole is closely linked to the process of learning and self-formation. Character development can be achieved in the context of family, school, and the environment, which includes communities and groups. The objectives of this study are to (1) describe the teacher's approach in teaching social studies class VIII SMP Negeri 1 Kunjang Kediri that instills the character values of discipline and responsibility. (2) Determine what motivates and what hinders educators to foster the character values of discipline and responsibility in their students through social studies learning in class VIII A of SMP Negeri 1 Kunjang Kediri. (3) To find out the results of social studies learning techniques used to build character values of discipline and responsibility in students of class VIII A SMP Negeri 1 Kunjang Kediri. A descriptive qualitative approach was used in this study. In collecting data, the methods used were observation, interviews, and documentation. The Miles and Huberman approach was used in the design of this research, which used descriptive analysis techniques through three stages: data reduction, data display, and conclusion drawing. Triangulation of data sources was used in assessing the validity of the data. The teachers and students of SMP Negeri 1 Kunjang Kediri became the research subjects. Based on the data analysis, the following conclusions were obtained: 1) Motivation and exemplary teachers, active involvement of students in learning, self-habituation, and sanctioning violations are strategies used by social studies teachers at SMP Negeri 1 Kunjang Kediri, 2) Strong motivation, family support, school regulations, and the environment are the driving factors faced by social studies teachers at SMP Negeri 1 Kunjang Kediri in instilling the character values of discipline and responsibility to students. Meanwhile, the unsupportive atmosphere and students' lack of willingness to learn make them less effective learners are the inhibiting factors. In this case, the teacher's duties have been carried out in accordance with their responsibilities as educators, motivators, mentors, and assessors. 3) The results of the social studies teacher's strategy in the implementation of cultivating the character of discipline and responsibility for students in grade VIII through motivating activities, students become enthusiastic in discipline and responsibility for the mandate carried out, namely as students. Through exemplary, students have successfully applied and instilled forms of discipline and responsibility in terms of dress, time, and duties through their active participation in classroom learning. This is indicated by students' active participation in discussions, students' activeness in completing and collecting assignments given by the teacher, students' enthusiasm for learning that is always high, self-habituation that has been applied by social studies teachers, the ability of social studies teachers to train students to be more disciplined and responsible in terms of worship, students' habits to help others and parents, and the appearance of disciplined and responsible students, by making efforts to impose sanctions on students who commit violations so that they do not repeat them again and encourage them to be more aware of their obligations as students.

The purpose of writing this article is to determine the implementation of prophetic in basic education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the prophetic leadership paradigm is a leadership paradigm that refers to the leadership concept of the prophets or Apostles of Allah SWT. Where this prophetic paradigm is a set of theories that not only describes and transforms social phenomena, and does not just change things for the sake of change, but more than that, it is hoped that it can direct change on the basis of ethical and prophetic ideals. From the description of the verses of the Koran, hadith, and theoretical views, which are relevant to the values ​​of the mission sent by the prophets, there are several indications or characteristics that could be seen as a prophetic leadership paradigm. Among these characteristics are: a) Smart, analytical and critical (fathanah); b) Tabligh, firm, brave and upholding justice and honesty; c) Gentleness and compassion; d) Bringing the mission of monotheism (transcendental). Then, other prophetic leadership values ​​or characteristics include: Smart, analytical and critical (fathanah); Tabligh, firm, brave and upholding justice and honesty; Gentleness and compassion; Bringing the mission of monotheism (transcendental); have a progressive vision; Have moral responsibility; Have managerial abilities; Sincere and have a spirit of dedication and devotion; Trustworthy and fair; Carrying the mission of worship and monotheism; Zuhud, honest and good at socializing or interacting with others; Become a role model for subordinates; Wise, forgiving and tolerant; Optimistic, patient and moral al-Karimah; has a reforming spirit and professionalism. Apart from that, the prophetic leadership paradigm is a necessity to be implemented and at the same time becomes the spirit in the implementation of leadership in Islamic educational institutions. Everything is a means to create the benefit of the people and solely.    

The purpose of writing this article is to determine the implementation of prophetic in basic education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the prophetic leadership paradigm is a leadership paradigm that refers to the leadership concept of the prophets or Apostles of Allah SWT. Where this prophetic paradigm is a set of theories that not only describes and transforms social phenomena, and does not just change things for the sake of change, but more than that, it is hoped that it can direct change on the basis of ethical and prophetic ideals. From the description of the verses of the Koran, hadith, and theoretical views, which are relevant to the values ​​of the mission sent by the prophets, there are several indications or characteristics that could be seen as a prophetic leadership paradigm. Among these characteristics are: a) Smart, analytical and critical (fathanah); b) Tabligh, firm, brave and upholding justice and honesty; c) Gentleness and compassion; d) Bringing the mission of monotheism (transcendental). Then, other prophetic leadership values ​​or characteristics include: Smart, analytical and critical (fathanah); Tabligh, firm, brave and upholding justice and honesty; Gentleness and compassion; Bringing the mission of monotheism (transcendental); have a progressive vision; Have moral responsibility; Have managerial abilities; Sincere and have a spirit of dedication and devotion; Trustworthy and fair; Carrying the mission of worship and monotheism; Zuhud, honest and good at socializing or interacting with others; Become a role model for subordinates; Wise, forgiving and tolerant; Optimistic, patient and moral al-Karimah; has a reforming spirit and professionalism. Apart from that, the prophetic leadership paradigm is a necessity to be implemented and at the same time becomes the spirit in the implementation of leadership in Islamic educational institutions. Everything is a means to create the benefit of the people and solely.    

This research aims to describe the form of implementation of the Pancasila student profile at SMAN 2 Medan.The method used is descriptive with a qualitative approach. The research results show that the Pancasila student profile values ​​have been implemented intensively, namely 1) The profile of faith, devotion to God Almighty and noble morals is realized through JUBAH (Juma'at Worship) activities which are carried out every Friday morning and carrying out congregational prayers. 2) The global diversity profile is implemented through discussion and study of various foreign cultures. 3) The mutual cooperation profile is realized through community service activities, group discussions, and the preparation of OSIS work programs. 4) An independent profile is realized through completing daily tasks, taking exams, as well as returning and fixing books in the library. 5) The creative profile is realized by encouraging students to create new things, carrying out activities to recycle waste into useful items in the P5 program. 6) Critical reasoning is carried out through activities to get students used to asking questions in class, discussing, giving arguments to the problems raised, criticizing and respecting differences of opinion. The results of this research can be used as a model in implementing the Pancasila student profile in high school.    

This research aims to describe the form of implementation of the Pancasila student profile at SMAN 2 Medan.The method used is descriptive with a qualitative approach. The research results show that the Pancasila student profile values ​​have been implemented intensively, namely 1) The profile of faith, devotion to God Almighty and noble morals is realized through JUBAH (Juma'at Worship) activities which are carried out every Friday morning and carrying out congregational prayers. 2) The global diversity profile is implemented through discussion and study of various foreign cultures. 3) The mutual cooperation profile is realized through community service activities, group discussions, and the preparation of OSIS work programs. 4) An independent profile is realized through completing daily tasks, taking exams, as well as returning and fixing books in the library. 5) The creative profile is realized by encouraging students to create new things, carrying out activities to recycle waste into useful items in the P5 program. 6) Critical reasoning is carried out through activities to get students used to asking questions in class, discussing, giving arguments to the problems raised, criticizing and respecting differences of opinion. The results of this research can be used as a model in implementing the Pancasila student profile in high school.