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The Baduy community located in Lebak Regency, Banten, is an ethnic group that still maintains its customs even today amidst the wave of modernization. This research aims to explore how the Baduy people preserve their customs and traditions as well as the challenges they face in facing changing times. In the era of globalization and modernization which has brought advances in technology and foreign culture, the Baduy people continue to maintain their cultural identity, especially through the principles of simple and sustainable living. This research uses qualitative methods combined with interview techniques and participant observation to understand their practices in preserving customs and traditions. The research results show that the preservation of Baduy customs is not only achieved through religious rituals but also the way they organize their socio-economic life, for example in an agricultural system that respects the environment and a lifestyle that prioritizes simplicity.  However, big challenges come from technological developments, economic changes and increasingly strong external cultural influences.

This study examines efforts to strengthen Islamic traditions at Ma'had Putri Nurul Hasan MAN 2 Probolinggo as an important part of building the character of religious, disciplined, and noble students. The Islamic traditions implemented include various routine activities such as studying the yellow book, dhikr together, reading the maulid, praying in congregation, and other daily practices. These activities are designed not only to strengthen students' understanding of Islamic teachings but also to create a spiritual environment that supports character formation based on Islamic values. With a qualitative-descriptive approach, this study describes in depth the implementation of Islamic traditions, the challenges faced, and their impact on the formation of students' characters. The results of the study show that strengthening Islamic traditions at Ma'had Putri Nurul Hasan not only succeeded in forming the religious character of students but also had a positive influence on their social and emotional lives. Traditions such as studying the yellow book using the bandongan and sorogan methods, as well as the integration of Islamic-based activities in the education curriculum, have been proven to be able to improve the discipline, responsibility, and social awareness of students. On the other hand, this study also found significant challenges in the implementation of Islamic traditions, including the influence of modernization and globalization that bring popular cultural values ​​that are less in line with Islamic teachings, limited infrastructure, and lack of family involvement in supporting Islamic education. This study concluded that despite facing various challenges, Islamic traditions at Ma'had Putri Nurul Hasan can remain relevant by adopting an innovative and collaborative approach. The use of digital technology, increasing teacher capacity, and strengthening synergy with families and the community are strategic steps that can support the sustainability of this program. This study not only contributes to the development of Islamic education in Indonesia but also becomes a model for other Islamic educational institutions in maintaining Islamic traditions as the identity and strength of the people in the modern

The Hajj and Umrah are spiritual rituals that have a special place in Islam, with essential differences in terms of the time of implementation. Hajj, as one of the pillars of Islam, is obligatory for every Muslim who is physically and financially able to perform it at least once in a lifetime. Umrah, although sunnah, also has great virtue in getting closer to Allah SWT. This study aims to analyze both forms of worship from the perspective of history, fiqh (Islamic law), and their social and spiritual influences on Muslim individuals and communities, providing a comprehensive understanding of the procedures, laws, and wisdom of implementing the Hajj and Umrah, as well as to examine the impact of implementing the Hajj and Umrah in everyday life, both from the perspective of individual spirituality and from the social side of Muslims. The method used in this study is qualitative research with a descriptive analysis approach. Data obtained from reference books, academic journals, and articles. The analysis was carried out with a descriptive and araitis approach explaining the theological perspective of Islamic law and the social and spiritual impacts of worship. The results of this study indicate that Hajj and Umrah have a significant impact on building deep spiritual awareness among Muslims. Ritually, the procedures for carrying out these two worships illustrate the values of monotheism, equality, and sacrifice. From an Islamic legal perspective, the difference between the obligation of Hajj and the sunnah of Umrah provides flexibility for Muslims to get closer to Allah SWT whenever they are able. From a social perspective, the implementation of this worship is a means of strengthening the unity of Muslims from all over the world.

This research is motivated by the problem of the lack of community participation in developing marine ritual traditions, as well as the limited sources that prove the importance of the annual marine ritual. This type of research is historical research with a qualitative approach and descriptive narrative method. This research includes heuristics, source criticism, interpretation, and writing stages. Data sources used include journals discussing marine ritual traditions in Pelanduk Village, Mandah District, as well as annual observations before the month of Muharram, in-depth interviews with people in charge of marine rituals, and literature studies. The marine ritual tradition in Pelanduk Village is a cultural heritage passed down from generation to generation by coastal communities in Mandah District, Riau Province. This ritual is carried out as an expression of gratitude to God Almighty and respect for the sea as a source of life. This study aims to explore the history, implementation process, meaning, and role of marine ritual traditions in the lives of local communities. The results show that marine rituals contain strong spiritual, social, and ecological values. This ritual involves various cultural symbols, such as offerings, collective prayers, and traditional ceremonies that reflect the harmonious relationship between humans and nature. This study concludes that sea rituals are a cultural heritage that strengthens the identity of coastal communities.

This article examines pastoral counseling strategies for congregants whose Christian faith is weakened by sustained exposure to secular digital content. The problem is not framed as a deterministic claim that digital media directly destroys faith, but as a practical-theological concern: algorithmic personalization, secular moral imaginaries, online doubt communities, entertainment habits, and fragmented attention can reshape belief, practice, belonging, and trust in church authority. The study aims to construct a counseling model that is theologically responsible, psychologically informed, and pastorally usable in local churches. Using a conceptual qualitative design, the article synthesizes literature from digital religion studies, mediatization theory, adolescent and emerging-adult religiosity, media psychology, religious coping, and spiritually integrated counseling. The analysis identifies three main findings. First, faith degradation should be diagnosed as a layered process involving cognitive doubt, affective dryness, moral dissonance, ritual discontinuity, and communal displacement. Second, pastoral counseling must move beyond prohibition toward discerning digital habits, rebuilding spiritual attention, and restoring relational trust. Third, an integrated strategy is proposed: assessment of digital-spiritual formation, narrative and theological reconstruction, communal re-embedding, and digital rule-of-life practices. The article concludes that pastoral counseling in the digital age should function as a ministry of interpretive accompaniment rather than merely corrective instruction.

This study examines the implementation of the Batar Manaik tradition, a corn-honoring ritual performed annually by indigenous communities, particularly during the corn harvest season. This tradition is not only a form of gratitude for the harvest but also embodies cultural values that strengthen social bonds within the community. The ritual process involves various parties, including farmers, clan leaders (fukun), and community figures, each with important roles and responsibilities. The execution of the tradition begins with a series of stages involving the use of cultural symbols, such as tied corn, chicken blood, and the traditional house (ai lotuk laran) as the center of the ritual. Every tool and material used in the ritual, such as torches and mats, holds deep symbolic meaning. Through this tradition, the community not only celebrates the harvest but also reinforces their cultural identity and spiritual connection with their ancestors and the surrounding environment. This research aims to uncover the significance of each element involved in the BatarManaik ritual and how community participation affects the preservation of this tradition in the modern era.

The role of the mosque as a space for contemplation amidst the busy urban life. Mosques do not only serve as places of ritual worship, but also as spaces for spiritual reflection that help Muslims find inner peace. The simple and calming architecture and layout of the mosque provide a spiritual atmosphere that supports contemplation and mental tranquility. The purpose of this research is to explain the role of the mosque as a place of contemplation for individuals seeking peace amidst the activities and pressures of daily life. This research uses a literature review method with a tahlili interpretation approach to analyze relevant sources from the past 8 years. The research results prove that the main factors helping individuals achieve inner peace are practices such as dhikr, congregational prayers, and a solemn atmosphere during prayers. Spiritual activities in the mosque provide an opportunity for congregants to momentarily detach from worldly pressures and focus on their relationship with Allah, which significantly enhances their sense of peace and tranquility.

Tarawangsa is a traditional musical instrument from West Java that has distinctive sound characteristics and is often used in various traditional ritual ceremonies. However, in the modern era, the younger generation's interest in this cultural heritage has begun to fade due to the dominating influence of contemporary music. The purpose of writing this report is to explain the application of L Cut and J Cut editing techniques in the video feature Merangkai Tradisi dan Eksplorasi Modern Tarawangsa Sumedang and to introduce and preserve Tarawangsa music through collaboration with modern music that can attract the attention of the younger generation without losing its traditional essence. The method of creating this video feature includes three stages, namely the pre-production stage or designing and planning the work, the production stage or recording visual and narrative elements, and the post-production stage or editing and finalizing the work. The result of the application of these techniques is a video that is not only visually appealing, but also able to convey messages effectively about the preservation of Tarawangsa music. In conclusion, the use of L Cut and J Cut in the video feature Merangkai Tradisi dan Eksplorasi Modern Tarawangsa Sumedang can convey the message of culture, history, and preservation of the Tarawangsa Arts in a more dynamic and fun way.

From a religious perspective, diversity is God's gift and will; If God wills, it is certainly not difficult to make His servants uniform and of one type. But He really wants humanity to be diverse, into tribes and nations, with the aim of life being dynamic, learning from each other, and getting to know each other. So, isn't diversity very beautiful? Grateful for the diversity of the Indonesian nation. Apart from diverse religions and beliefs, within each religion there are also diverse interpretations of religious teachings, especially when it comes to religious practices and rituals. Generally, each interpretation of religious teachings has adherents who admit and believe in the truth of the interpretation they practice. The problem is, why do people divide and claim the truth from each other even though the basis is only from religious interpretations. Mutual claims to truth actually announce untruths. If mutual claims to truth are used as a basis for legitimizing divisions on the basis of religious truth, it is very dangerous in the future life of the nation. Religious moderation is a way that can be used as a link to unite those who are divided due to religious interpretations.

Respect for ancestors is a key aspect of Chinese culture, expressed through the practice of Kong Tek, a ritual ceremony that includes prayers, offerings, and the burning of symbolic items to support the well-being of ancestral spirits in the afterlife. In contrast, Christian theology emphasizes salvation through faith in Jesus Christ and prohibits practices that involve contact with spirits. This journal analyzes the differences and similarities between Christian teachings and Kong Tek practices and offers advice for Chinese Christians in balancing their faith and culture.

One of the traditional cultures that is currently still practiced by the Adonara community is the fight war. The story of the battle war in the Adonara Area, East Flores Regency, is the battle between Lewobunga Village and Lewonara Village. This rivalry war was triggered by the ownership of customary land rights between Lewobunga Village and Lewonara Village, where the Lewobunga Village Community inaugurated Riangbunga Hamlet Lewobunga Village heard the inauguration the Lewonara Village people did not agree and began to carry out their act of disacceptance by attacking the Lewobunga Village community. So there was a prolonged war and conflict that caused many casualties. This study found several things: (1) The factors that cause the occurrence of murder cases due to customary land disputes are: unclear land boundaries, differences in historical narratives, lack of recognition of land ownership, war revenge and lack of attention from the local government. (2) Settlement efforts carried out by traditional leaders by gathering the entire community and inviting traditional leaders in neighboring villages in the Kiwangona area to perform the traditional ritual of bau lolon to pray that the fight war will not be repeated by declaring the reket kame lo'oko (weapons of war are released) with this statement the community expresses their hearts by declaring that the war will stop or there will be no more wars and this traditional ritual is sacred.

The Meaning and Message of Moral Values ​​in the Hela Keta Traditional Ritual According to the Marriage of the Oepikan Tribe, As Manulea Village, Sasitamean District, Malaka Regency". The problem in this study is how the meaning and message of moral values ​​in the hela keta traditional ritual according to the marriage of the Oepikan Tribe, As Manulea Village, Sasitamean District, Malaka Regency. The purpose of this study is adjusted to the research problem, namely to describe the initial story of the philosophy of the hela keta traditional ritual in the marriage ceremony at the Oepikan Tribe Marriage, As Manulea Village, Sasitamean District, Malaka Regency. The method used in this study is the Qualitative method. The data collection techniques used in this study are interviews and documentation. The data analysis techniques used are data collection, data reduction, data assessment, and data interpretation. The results of the study show that the hela keta traditional ritual began in ancient times, various tribes lived in the place now called the Oepikan Tribe Marriage, their livelihoods were farmers. As a result of the many tribes inhabiting the place, the stock of food supplies has also run low. As a result, war was inevitable, the aftermath of the war was lasit fekan (broken relationship), this also had a major impact on the marriage system at that time. Aware of this, the tribal leaders sat down and discussed to find a solution to this problem, and the hela keta traditional ritual was created. The meaning of the hela keta traditional ritual is as a cleansing or purification from the curses of ancestors who fought in ancient times, and also the moral value message that can be taken from the hela keta traditional ritual, namely that the hela keta traditional ritual can repair and also unite the two large families of the tribe that had been broken up due to war.

This study examines the asbab al-nuzul of Qur’an Surah Al-Baqarah verse 158 and its relationship with the practice of sa’i in Hajj and Umrah as an expression of gratitude for Allah’s blessings. This verse was revealed to address the doubts of some Companions regarding the legitimacy of sa’i between Safa and Marwah, which during the pre-Islamic era had been associated with idolatrous practices. Using a library research method and exegetical analysis, this study demonstrates that Surah Al-Baqarah verse 158 affirms Safa and Marwah as part of the symbols (sha‘a’ir) of Allah that must be honored and performed within the rites of Hajj and Umrah. The practice of sa’i is not merely a ritual obligation but also embodies profound historical, spiritual, and educational values rooted in the story of Hajar’s struggle in seeking water for Prophet Ismail. Values of patience, effort, reliance on Allah, and gratitude are reflected in every step of sa’i. Understanding the asbab al-nuzul of this verse is expected to encourage Muslims to perform Hajj and Umrah with deeper awareness, sincerity, and meaning, so that worship transcends formal ritual and contributes to character building and the strengthening of faith.    

This study aims to analyze the internship experience of UINSU students at PT Amar Madani Masyhur Islamic Tour and Travel in the context of professionalism in serving Umrah pilgrims by tour leaders. The analysis focuses on four main aspects: the company’s profile and history, tour leader service management, forms of services provided, and the effectiveness of services in enhancing pilgrims’ satisfaction. Tour leader professionalism plays a crucial role in ensuring a smooth spiritual journey through responsive, structured, and integrity-based assistance. The research employs a qualitative-descriptive method with a field study and participatory observation approach, including interviews, documentation, and service evaluation during the internship program. The findings indicate that PT Amar Madani Masyhur implements a well-organized tour leader management system, covering administrative services, manasik guidance, ritual assistance, as well as accommodation and transportation services that effectively meet pilgrims’ needs. The novelty of this study lies in integrating institutional profile analysis with students’ practical experiences in understanding professional standards of competent, integrity-driven, and service-oriented tour leaders.

Hajj and Umrah are forms of maḥḍah worship that hold an essential position in Islamic teachings and contain profound philosophical dimensions. Beyond their ritual obligations and recommendations, these acts of worship function as instruments for spiritual, moral, and social development among Muslims. This study aims to analyze the philosophical dimensions of Hajj and Umrah and their implications for enhancing religious devotion. The research employs a qualitative approach with a descriptive method through library research. Data were collected from scholarly books, academic journal articles, and relevant official documents, and analyzed using content analysis. The findings indicate that Hajj and Umrah embody core values such as monotheism, sincerity, patience, self-control, equality, and social solidarity. A deep understanding of these philosophical dimensions contributes significantly to the spiritual transformation of pilgrims, as reflected in improved quality of worship, religious discipline, and social awareness after the pilgrimage. This study emphasizes that philosophical comprehension of Hajj and Umrah is crucial for sustaining long-term religious devotion among Muslims.

The internship activities of students from the Qur’anic Studies and Tafsir Department at Universitas Islam Negeri Sumatera Utara represent a form of community service aimed at providing tangible contributions in accordance with their field of expertise. Although the students do not come from an education major, the interns at SMP Muhammadiyah 05 Medan actively participated in the religious guidance of students. The guidance activities included mentoring in Qur’an learning, Islamic Religious Education (PAI), and tahfidz (Qur’an memorization), as well as training in practical acts of worship such as the procedures for ghusl janabah (ritual purification after major impurity) and the funeral prayer (salat al-janazah). In addition, the interns also organized various Islamic competitions, including short surah recitation contests, Islamic quiz competitions, and the call to prayer (adhan) competition. This study employed a descriptive method with a qualitative approach, where data were obtained through observation, documentation, and direct participation during the internship activities. The results indicate that religious guidance through practical worship training and Islamic competitions can enhance students’ understanding, skills, and enthusiasm in practicing Islamic teachings. Therefore, the student internship program provides a positive contribution in strengthening religious values and the religious character of students at SMP Muhammadiyah 05 Medan.

From the research title The Meaning of Sae Pah Speeches, with this the researcher's aim is to describe the meaning of the Sae Pah Speeches in the Bo'en Village area, Rinhat District, Malacca Regency. The problem that will be discussed in this research is the meaning contained in the sae pah speech in Bo'en Village, Rinhat District, Malaka Regency. The aim of this research is to describe the meaning in the traditional sae pah ritual speech in the Bo'en community, Rinhat District, Malacca Regency. The method used in this research is a qualitative descriptive method. (Bogda and Tyilor) Aminudin, 1990: 15, stated that the qualitative descriptive method is research that produces descriptive data in the form of written words or writings about people whose behavior is being observed. The researcher concluded that Sae Pah speech in Boen Village is very important so that people understand the meaning of Sae Pah speech and the characteristics which then form groups that have different traditions, languages ​​and beliefs and can function for the people of Boen Village. So that the Sae Pah traditional speech of the ancestors needs to be preserved by the younger generation, because the Sae Pah traditional speech culture has good value to be a positive impact of the attachment of norms in the traditions of the Boen Village community. As for the suggestions that the author gives to the Boen Village community in general and in particular so as to continue to maintain and preserve the diversity of Sae Pah traditional speech values. To maintain the values ​​of Sae Pah traditional speech contained therein so that they can continue into the next generation. The principle is that it is not influenced and shifted by other cultures (westernization).

This study aims to examine the resolution mechanisms for water traffic accidents causing death through Dayak customary law in Central Kalimantan, as well as the challenges faced in implementing this customary law. The research used a socio-legal methodology, reviewing applicable legal norms and the reality of their implementation in society. Data were collected from literature reviews, case notes, related reports, and interviews with directly involved parties. Data analysis was conducted descriptively to depict the dispute resolution process and its challenges. The findings indicate that resolutions of water accident cases resulting in death in the Dayak region are often settled through local customary institutions using fines and customary rituals. The fines imposed vary depending on the level of fault determined and can amount to millions of Rupiah, adjusted according to the demands of the victim's heirs and the perpetrator's ability. However, challenges in applying this customary law include the limited ability of the Mantir Adat to determine suspects and resolve discrepancies in statements between involved parties. A lack of explicit regulations also poses challenges, particularly concerning penalties for cases of death not explicitly regulated in the prevailing customary law. This research is significant as it provides insights into the role and challenges of customary law in dispute resolution in remote communities, promoting the need for adaptation and strengthening of customary law to be more responsive to community needs.  

The aim of the research is to find out the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The research method used in this research is descriptive qualitative research about the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The result of this research is that the meaning of the fangasi ritual is the highest form of respect that the Nias tribe has for every person's life. The meaning of the fangasi ritual in Ononazara village is the last event for the person who has died. The fangasi ritual is carried out depending on its position in custom and also as a form of a child's obligation to his parents who have died with the aim of paying off the debts of his parents or the person who died while he was alive in the world. It can be concluded that the meaning of the fangasi ritual is a traditional ceremony implemented in the village of Ononazara, which is passed down from generation to generation, which aims to resolve the burden on the family of the deceased as a sign of final respect, and so that the spirits of the deceased will rest in peace.

The highest level of alcohol consumption in education is among students. One of the factors causing the increase in alcohol consumption behavior and the rise in crime cases due to alcohol consumption is a lack of religiosity. Religiosity as the internalization of religious values related to belief in religious teachings. These beliefs are then actualized in human behavior. This research is included in the type of qualitative research with a case study approach. The conceptual boundaries of this research are religiosity, teenagers aged 18 - 21 years, and subjects who live in Village "X". The subjects in this research were teenagers who were alcoholics, both male and female, totaling 5 subjects. In this research, nonprobability sampling technique was used with purposive sampling. Subjects have a level of belief in God, religion and sin in their religion. Having high intentions can influence the subject's level of commitment to carrying out ritualistic activities. Subject knowledge regarding religious knowledge is fulfilled through developing digital media. Subjects' feelings towards ritual activities and their experiences of consuming alcohol vary. subject, no one mentioned behaving well because they were motivated by the teachings of their religion. All subjects felt comfortable with the circle of friends that the subjects were now living in. Factors that influence individuals to consume alcohol are environmental factors and the individual's own desires.