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General elections for regional heads are a means of democracy to obtain regional heads based on the principles of direct, general, free, confidential, honest and fair elections. In the general election process for regional heads there are 4 (four) types of handling violations, in this case criminal election violations, administrative violations. Elections, Violations of the Code of Ethics and other Violations of Laws, in implementing Violation Handling must pay attention to the principle of equality before the law that all people must be treated equally before the law. This principle is one of the important principles in Indonesia as a rule of law. equality before the law must be implemented There is no exception in the process of handling campaign violations at places of worship during the regional general election process, but in reality there are differences in legal sanctions applied to election participants at the provincial and district or city levels related to campaign violations at places of worship.

In this sophisticated era, the use of mobile phones among teenagers has increased rapidly both for learning and daily needs. Excessive use of mobile phones will have an impact on the lifestyle of teenagers because of playing online games. Therefore, this study aims to determine the impact of online games among teenagers in the perspective of Islam, especially referring to the views of the hadith. The population in this study were teenagers aged 15-17 years who played the online game mobile legend around 4-7 hours or more per day and teenagers who were addicted to the online game mobile legend numbered 5 respondents. This study uses a qualitative method with a case study approach by means of observation and interviews and documentation. The results of the analysis of interviews and observations show that the influence of the online game mobile legend greatly affects the development and growth of teenagers because online games affect the health, psychology, academics, social, and free time that teenagers have is wasted which is detrimental to themselves. Islam does not forbid its people to have fun, but it must remain within the limits and corridors that are determined. The games played should be in accordance with their portion, aka not excessive. Don't let entertainment take up all your time, disrupt your health, hinder other activities, take up study and work time and don't let it distract someone from their main duties, especially in worship, and don't let it make people forget about more important games, such as physical exercise to improve your health or do better activities than being addicted to playing online games. Games also shouldn't make people fall into addiction.  

The level of depth of Aqidah in the people of Bonto Masunggu Village, Bone Regency is stated to be in the good category, proven by the people who believe in the existence of Allah and they do not worship except Allah, they have carried out Allah's commands and avoided all prohibitions, so that in the process of cultivating the depth of Aqidah in the community declared good. Its understanding in the form of prayer can be seen in the following explanation 1) Many people understand the statement regarding the understanding of worship in the form of prayer because they understand its implementation well so they always carry out prayers in congregation in the mosque. 2) Most people who understand worship in the form of prayer understand it because there is guidance and guidance regarding the proper implementation of prayer. 3) The community's statement regarding the understanding of worship in the form of prayer no longer lacks understanding and does not understand at all because there are no people in Uru Hamlet who do not perform prayer services. In general, they understand the teachings of the Islamic religion well and thank God, thanks to the progress of the people there, they have or always practice the teachings of Islam and these people practice the teachings of the Islamic religion in society by carrying out all the commands of Allah SWT. This research aims to determine the understanding of the Aqidah and practice of worship of the people of Bonto Masunggu Village, Bone Regency. The type of research used in this research is descriptive qualitative research. By using observation guide instruments, interview guidelines and documentation notes. The data analysis techniques used are data reduction, data display and conclusion drawing.

Prayer which is a medium of worship between a servant and the Creator should be interpreted more deeply. Special attention is needed to understand the meaning of prayer readings when carrying it out. A person will be more solemn when performing prayers if they know what the meaning is that they are always reading. This study aims to describe the purpose and learning model of translating prayers and dhikr prayer readings at SD Islam Khoiru Ummah Malang. This study uses a qualitative approach with a case study type of research. The data collection techniques used are observation, in-depth interviews with research subjects, and documentation. The data obtained was then analyzed using three techniques, namely pattern matching, making explanations and time series analysis (Yin, 2009). The results obtained are, first, the purpose of learning to translate dhikr and prayer readings at SD Islam Khoiru Ummah is so that students are not only able to memorize prayer readings, but also understand the meaning contained in this noble prayer practice. Second, the learning model used is a conventional model with a teacher-centered approach and expository strategy. Teachers become learning centers with lecture and drill methods to ensure that the material is absorbed in students' memories.

This research is motivated by several problems that the author found at SMP N 5 Bukittinggi, especially in Islamic religious education subjects in class IX where in learning, educators are still minimal in utilizing learning media, the learning media used still uses powerpoint media and lecture methods, so that in the learning process students feel bored, bored and not enthusiastic about learning. To attract students’ interest, teachers must be more creative in using learning media. This research aims to develop audio visual learning media using the Kinemaster application on the subject of the hajj and Umrah pilgrimages that is valid, practical and effective. This research is development research which has 4 stages, namely the definition stage, design stage, development stage, and dissemination stage. The results of this research are that audio visual learning media using the kinemaster application received a final validation score of 0.84 in the valid category, the practicality score obtained by the teacher was 95 in the very practical category, the practicalitu score by students was 86 obtained in the very practical category, and the effectiveness score was 0.74 obtained in the very practical category effective.

This research aims to analyze the influence of viral marketing and tourist facilities on the decision to visit the Al-Jabar Mosque in Bandung. In today's digital era, viral marketing plays an important role in influencing the perceptions and interests of potential tourists through content that is quickly distributed on social media. On the other hand, adequate tourist facilities are a crucial factor that can increase satisfaction and encourage visitors to come or return to the Al-Jabar Mosque in Bandung. This research used a quantitative method with a survey approach involving 53 respondents who had visited the Al-Jabar Mosque in Bandung. Data analysis was carried out using multiple linear regression to measure the influence of the independent variables (viral marketing and tourist facilities) on the attachment variable (decision to visit). The research results show that viral marketing and tourist facilities simultaneously and partially have a positive and significant effect on the decision to visit. The aim of this research can be used by the management of the Al-Jabar Bandung Mosque in designing effective promotional strategies and improving the quality of facilities to attract more visitors to worship and travel.

This study discusses the Optimization of the Use of Islamic Religious Education Laboratories in the Practice of Student Worship at State Junior High Schools in Pangkajene District, Pangkep Regency. The main problem is how the Islamic Religious Education Laboratory can be optimized as a facility and infrastructure that supports the development and progress of Islamic Religious Education. The author uses a research approach with qualitative methods in data collection, as well as testing and analyzing data qualitatively. The research paradigm is constructivism; data sources are Principals, PAI Teachers, Students (primary data) and documents related to the management of the PAI Laboratory (secondary data); The research instrument is the researcher himself and is assisted through data collection tools, namely observation guidesheets, interview guidelines and document study guidelines; Data collection techniques are participation observation, in-depth interviews, and documentation; and testing the validity of the research results applying source triangulation and triangulation techniques. The research was carried out in four State Junior High Schools in Pangkajene District, Pangkep Regency. The results of the study showed that 1) The condition of PAI laboratories in the schools studied varied in terms of availability and quality of facilities. All schools have PAI laboratories, but there are gaps in infrastructure and equipment due to differences in budget allocation. 2) Laboratory use of PAI showed variation in intensity and effectiveness. Some schools have integrated the use of laboratories into the curriculum, while others still face challenges in optimization. 3) The practice of students' worship varies in the level of consistency and understanding. The majority of students have awareness of the importance of worship, but the level of practice varies. 4) Factors that affect the use of PAI laboratories include the availability of infrastructure, teacher competence, budget allocation, school management, student motivation, and education policies. This study recommends increasing budgets, developing teacher competencies, integrating curriculum, collaboration between schools, utilizing technology, and periodic evaluations to optimize the use of PAI laboratories and improve students' practice of worship.

This research aims to explore the role of congregation members as capita selecta in developing church members at the HKBP Pansurnapitu Church. As the spearhead in the formation process, congregation members have a significant responsibility in implementing religious values ​​and strengthening community solidarity. Through a qualitative approach, this research analyzes how congregation members contribute to various aspects of church services, including organizing worship activities, faith education, and social participation. Data was collected through in-depth interviews with church leaders and congregation members, as well as direct observation of church activities. The research results show that the active involvement of congregation members not only strengthens the spiritual ties between them, but also increases the effectiveness of the formation programs implemented by the church. In addition, this research highlights the importance of support from church leaders in empowering congregation members to take a greater role in ministry. In this way, members of the congregation at HKBP Pansurnapitu function as vital agents of change in creating an inclusive and dynamic church environment. It is hoped that this research will provide insight into the development of more effective coaching strategies in the future.

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

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

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

The mosque is an emblem of Islamic cultural heritage and a place of worship for Muslims. It serves as a place for i'tikaf and prayer. This research sought to determine the extent of the role, function, and contribution of the Sunan Kudus mosque in preserving and developing Islamic culture in Ngadiluwih. It employs qualitative research methods and a historical and social approach. Data was collected through interviews, observations, and literature study. Data analysis involved gathering all of the data before reducing and classifying it and subsequently drawing conclusions. First, the study finds that the presence of the Sunan Kudus mosque has profoundly shaped the existence, culture, and symbols of Islam in Ngadiluwih. Second, the Sunan Kudus mosque, with all its activities, makes a major contribution to the surrounding community. Third, beyond its function on a small scale as a site of prayer, the mosque plays a role on a larger scale, namely as a hub for learning, teaching, discussions, recitation, social activities, and so on, tailored to the characteristics of the majority community.

This study aims to examine the impact of social media on the religiosity of students at Universitas Negeri Jakarta (UNJ), focusing on both the positive and negative effects, as well as the factors influencing these outcomes. The research employs a descriptive qualitative method, relying on literature review and data collection through observations of social media use in students' religious activities. The findings indicate that social media can strengthen religiosity by providing access to religious content, forming religious communities, and enhancing religious knowledge. However, challenges such as the spread of hoaxes and the diversion of attention from worship also exist. In conclusion, careful management of social media is essential to maximize its positive impact on students' religiosity. The study recommends improving digital religious literacy, critical religious education, and guidance in social media use.

Samuel's role as Israel's final judge, a leader who carried out the dual function of political and spiritual leader with integrity. Using critical historical interpretation analysis methods. Through in-depth analysis of these verses, this paper identifies Samuel's Faithful Leadership, Active and Inclusive Ministry, Worship as a Life Priority and God as a Just Judge. This article also highlights the relevance of these principles in a modern context, such as the importance of responsible leadership, consistent service, and a God-centered life. By making worship of God the basis of life, Samuel provides an example of leadership that not only brings people to justice, but also maintains a spiritual relationship with God. This paper concludes that true leadership must be based on obedience to Allah and timeless dedication.

This article examines the challenges faced by Muslim students in maintaining the consistency of their worship in a dynamic campus environment. These challenges arise from the density of academic schedules, difficulties in performing routine worship, and suboptimal time management. To identify the components that influence the consistency of worship, this research utilizes a qualitative method, where data is collected through literature study and observation. The findings indicate that Muslim students need to develop themselves and devise effective strategies to worship amidst campus busyness. By understanding these challenges, it is hoped that Muslim students can better maintain the quality of their worship and enhance their awareness of the importance of spirituality in daily life.

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.

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

This study aims to analyze the role of social media and explore how it influences the views and understanding of religious knowledge among Muslim youth. Using a qualitative approach, the study provides a detailed exploration of adolescents' perceptions of religious content accessed through social media and its impact on their understanding of Islam. The findings indicate that social media plays a significant role in enhancing religious understanding among youth. The majority of participants access religious content through platforms such as Instagram and TikTok, with most feeling that this content helps them gain a deeper understanding of Islamic teachings. This positive influence includes increased motivation to engage in worship and improve daily behavior in accordance with religious principles. However, participants also noted challenges related to the quality of information, which is often inaccurate or superficial. Nonetheless, social media fosters a strong sense of community through interactions in discussion groups and collaboration in religious learning. The study concludes that while social media has great potential to enrich religious knowledge among youth, it is important for adolescents to select credible sources, and for parents and educators to provide guidance on the wise use of social media.

In the Digital Age, digital media—especially the internet and social media—has profoundly changed the way people communicate and interact with each other. The development of this technology has provided several benefits, including the creation of virtual communities, easy access to information, and the ability to engage in discussions. In addition, digital technology influences the way people worship and improves interpersonal relationships and communication. Although digital technology offers many advantages in terms of social interaction and access to information, it is important to monitor and ensure that digital technology is used responsibly and in a way that benefits society as a whole. This study uses a descriptive, qualitative research approach with triangulation data collection, the object of this study is social media accounts used by the community. A qualitative descriptive approach is used to analyze and interpret the content of religious media. The author can analyze the text, images, or videos in religious media to understand the messages conveyed, the representation of religion, or the communication patterns that occur. Based on the results of the study, there are advantages and disadvantages in the relationship between human life and technological advances, especially mass media. Although religious messages and public understanding are greatly enhanced by mass media, there are also disadvantages, such as the spread of misleading information. To reduce the negative impact of mass media, it is important to use it responsibly and monitor it.