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In the increasingly widespread internet access in this era of technological development, pornography sites can be easily reached. In this article, we will focus on the study of child pornography. Child pornography is an activity carried out by individuals and groups carried out by watching, sending some letters, taking pictures or videos, storing, spreading vulgar content, and other activities that focus on children. Child pornography can have a very bad impact on the person who carries out its activities as well as for the child who is a victim of the pronography itself. This article will explain the views of Islam and the World of Health about the possible effects of activities related to child pornography. The method we used in making this article uses quantitative methods by distributing questionnaires among teenagers. As for the creation of this article, it is hoped that the Indonesian Child Protection Commission will pay more attention to children who are victims of child pornography and supervise suspicious matters related to child pornography.

This research is entitled Analysis of Hajj Fund Management During the Covid 19 Pandemic at the Ministry of Religion in Jambi City. The research method used by researchers is a qualitative approach. The results of this research are: 1) Management of Hajj funds in the Ministry of Religion of Jambi City during the Covid 19 period, including: the Hajj fund manager receives Hajj funds from Jambi Province Hajj pilgrims, then the Hajj fund manager manages the Hajj funds, after that allocates the results of Hajj fund management These are for the various accommodation needs of the congregation. The use of Hajj funds in Kemanag, Jambi City during the Covid 19 period was used in 4 sectors, namely 1) Accommodation for pilgrims, 2) Operational costs for pilgrims and guidance for Hajj pilgrims. 3) Handling and anticipating handling of Covid 19 in the congregation. 4) Sharia investment in the form of Sukuk. 2) There are a number of obstacles faced in managing Hajj funds at the Jambi City Ministry of Religion during Covid 19. The obstacle faced by the Jambi City Ministry of Religion in obtaining Hajj funds is the lack of income from Hajj funds. This could happen because of Covid 19 and decreased congregational interest. Meanwhile, in terms of using Hajj funds, handling Covid for Hajj pilgrims, allocating Hajj Funds, monitoring Hajj Funds and managing Hajj funds, there are no significant obstacles. 3) The Jambi City Ministry of Religion has implemented sharia objectives of financial management in the form of religious protection or hifdz a-din. In a review of Islamic financial management, the use of Hajj funds at the Jambi City Ministry of Religion is able to meet life protection needs. Likewise in the case of hifdz al-aql or protection of reason. The Ministry of Religion of Jambi City is able to fulfill this need for intellectual protection. In terms of hifdz al-maal or protection of assets. The Ministry of Religion of Jambi City is also therefore able to fulfill these asset protection needs. However, in terms of hifdz al-nasl (protection of offspring/family), the Jambi City Ministry of Religion is not yet included in the category of hifdz al-nasl or family protection.

Mental health is a vital aspect of deep human life, and religious views play a crucial role in understanding it. This research aims to explore and understand the relationship between mental health and religious perspectives on individual quality of life. The research method used was a systematic review by searching for articles on Google Scholar using the keywords "Health," "Mental," "Al-Qur'an," and "Islam." Inclusion criteria include research articles in the last 10 years, Indonesian, in journal form, and publicly accessible. The research results show that mental health plays an important role in the Islamic view, which provides comprehensive guidelines for maintaining mental health. In the Islamic view, several important aspects include tawakkal (submission of oneself to Allah), dhikr and prayer to relieve stress and anxiety, maintaining balance in life, supporting healthy social relationships, providing social support, forgiveness, patience, and when needed, seeking help professionals such as psychotherapy or counseling. The Islamic view of mental health involves spiritual, psychological, and social dimensions, and by combining religious teachings with appropriate medical care and social support, individuals can achieve optimal mental health in accordance with the principles of their religion. Mental health in the Islamic view is an integral component of efforts to achieve holistic well-being in an individual's life.

This study examines social conflicts in Islamic family law (HKI) using sociological and anthropological approaches to understand the complex dynamics between religion, culture, and social values. The research aims to analyze the causes of conflicts, resolution patterns, and the contributions of socio-cultural approaches to creating effective and sustainable solutions. Employing a qualitative approach, the study utilizes case studies involving semi-structured interviews, participatory observations, and document analysis. The findings reveal that social conflicts in HKI are often triggered by imbalances in social structures, gender roles, and the influence of local traditions that diverge from formal legal norms. The sociological approach provides insights into interaction patterns and social mediation, while the anthropological approach highlights the importance of cultural values in conflict resolution processes. The study's implications emphasize the necessity of integrating Islamic legal principles of justice with local traditions to foster conflict resolution that is harmonious and socially relevant.

Tolerance is very important among students so that they can respect and accept differences, religious tolerance means understanding and respecting the customary beliefs of others. Tolerance is an attitude or human behavior that does not deviate from religious rules, in which a person respects, respects, and provides wide space for followers of religions to embrace their respective religions without any element of coercion from adherents of other religions.This study used a qualitative descriptive research approach using field research. Sources of data obtained came from the Principal of SD Negeri 1 Sungai Benai, Islamic Religious Education Teachers, Non-Muslim Religious Teachers and Homeroom Teachers. Data obtained through interviews, observation, and documentation. While data analysis includes data reduction, data presentation, and drawing conclusions. The results showed that the teacher's efforts to teach religious tolerance at Sungai Benai I Public Elementary School, students at Sungai Benai I Public Elementary School did not question religious differences in interacting and respecting and respecting one another. Teachers at SD Negeri I Sungai Benai are always fair and never discriminate between students. It can be seen from the point of view of the same facilities between Muslims and non-Muslims.

The aims of this research are (1) to find out how PAI teachers instill the value of religious moderation through PAI subjects in class 6 of SDN 08 Suro Bali (2) to find out the supporting and inhibiting factors in instilling the value of religious moderation in class 6 of SDN 08 Suro Bali. The type of research used is qualitative research. The data sources in the research were Islamic religious education teachers and 6th grade students. The research instruments used were observation guidelines, interview guidelines and documentation. The data analysis techniques used are data reduction techniques, data presentation, and data verification. The research results found that religious moderation means a middle way of religion. With religious moderation, a person is not extreme and does not go to extremes when carrying out the teachings of his religion. Being moderate is enough to respect others and not disturb each other. (1) The way PAI teachers instill the value of religious moderation through PAI subjects in class 6 at SDN 08 Suro Bali is by using lecture, demonstration, discussion, question and answer and project assignment methods by providing understanding, experience, examples and material knowledge to the students. students, then creating an attitude of mutual respect and respect, not differentiating between students of different religions, ethnicities, races, cultures and religions, not differentiating between students' abilities when studying, educating students to always love and care for each other, prioritizing good deliberation or discussion in students, do not use violence, are always friendly, polite, behave well towards teachers and other friends.

This research is research by IAIN Ponorogo students conducted by the KPM 19 group in Bungkuk village, Parang, Magetan. This KPM aims to be media for learning, practice, and society. Understanding of students in managing human resources to improve the quality and critical thinking patterns of each individual so that they become good individuals. The method used is the asset-based community development (ABCD) method. The ABCD approach involves five steps, including the processes of discovery, dreaming, planning, determining, and implementing. For this reason, it aims to provide character and activities that are beneficial to the community. Based on the potential according to initial observations, inviting Bungkuk Village youths to participate in enlivening the mosque in their respective hamlets because of the potential, to increase the sympathy of Bungkuk Tiga Village youth towards the mosque in their respective hamlets, it's not just congregational prayers, but work programs that have been prepared by the BKM Mosque Welfare Board, in order to increase youth togetherness to revive youth youth organizations that have been passive.

The issue of furu'iyah in the Islamic religion is indeed a very interesting study if we look closely, so sometimes it becomes a striking difference if it is understood one-sidedly, moreover it becomes an arena for endless debate so that sometimes we find groups that are not in line, claiming they do not follow the rules of the Islamic religion as a whole. Correct. Things like this should be straightened out by re-examining the correct legal basis so that those who practice it feel more confident in practicing it, as well as those who don't practice it and don't claim to be heretical or heretical to other groups. Likewise with the implementation of the Qunut prayer in prayer, there are differences within the Muslim community, there are some groups who perform it and also leave it out of the prayer sequence where it is sunnah to recite it. This does not happen without reason considering that there is a lot of Islamic literature that is used as a reference by each group which is indeed different from one group to another, whereas the differences in Islam as long as they do not go outside the corridors of sharia, let alone aqidah, are a blessing for the Islamic ummah itself.

This research is motivated by the phenomena that occur in orphanages where the ability of foster children to understand religion is considered to be lacking because of insight and knowledge and lack of attention, affection from parents, lack of facilities and infrastructure in religious guidance activities and religious guidance activities at orphanages.  Muhammadiyah Aisyiah is not optimal.  To answer this statement, this researcher uses a qualitative descriptive approach with a field research study design.  In this study, researchers used observation and interview methods as a means of collecting data from primary and secondary data sources.The conclusions that can be drawn from this study are (1) that the results of the worship guidance activities at the orphanage are quite good, because now the children have started to understand what is being taught and immediately apply it in their daily lives.  (2) Supporting and inhibiting factors in the implementation of religious guidance. The supporting factors are: the willingness of foster children is quite high, and the existence of an orphanage prayer room that supports the implementation of religious guidance.  While the inhibiting factors for religious guidance activities are the lack of supporting facilities for study rooms, lack of funds to support religious guidance activities, lack of time for prayer guidance activities and a lack of teaching staff.  

Khatmil Qur'an is a culture in various Islamic boarding schools that study the Qur'an, but the agenda of each pesantren is different in line with the tradition of the pesantren. Interestingly at the Al-Asy'ariyyah Islamic boarding school, there is a cultural carnival that presents various cultural attributes from various regions in Indonesia. So this article aims to find answers to the big question, "how is Islamic education based on religious moderation through expressions of cultural carnivals on the haflah khatmil Qur'an agenda at the Al-Asya'ariyyah Islamic Boarding School, Wonosobo". Through field research it was found that the cultural carnival at the al-Asy'ariyyah Islamic boarding school was used as a strategy for the pesantren to provide education to the community, that cultural essences needed to be preserved because they conflicted with religion. The fact that the Koran actually instructed the Prophet Muhammad to teach Islam in a gentle and tolerant way. Thus, the expression of cultural carnivals in Islamic boarding schools is the maturity of the scholars in presenting the Qur'an and hadith as part of the embodiment of religious moderation-based education.    

Khatmil Qur'an is a culture in various Islamic boarding schools that study the Qur'an, but the agenda of each pesantren is different in line with the tradition of the pesantren. Interestingly at the Al-Asy'ariyyah Islamic boarding school, there is a cultural carnival that presents various cultural attributes from various regions in Indonesia. So this article aims to find answers to the big question, "how is Islamic education based on religious moderation through expressions of cultural carnivals on the haflah khatmil Qur'an agenda at the Al-Asya'ariyyah Islamic Boarding School, Wonosobo". Through field research it was found that the cultural carnival at the al-Asy'ariyyah Islamic boarding school was used as a strategy for the pesantren to provide education to the community, that cultural essences needed to be preserved because they conflicted with religion. The fact that the Koran actually instructed the Prophet Muhammad to teach Islam in a gentle and tolerant way. Thus, the expression of cultural carnivals in Islamic boarding schools is the maturity of the scholars in presenting the Qur'an and hadith as part of the embodiment of religious moderation-based education.    

Tessa Pritama Eda, Nim: 1011419034, with the title Analysis of Court Decisions in Deciding Cases Number: 0017/Pdt. G/2013/Pa.Lwb Regarding Legalization of Siri Marriage. Advisor I Mr. Dr. Weni Almoravid Dungga, S.H., M.H and Advisor II Mr. Dolot Alhasni Bakung, S.H., M.H. The purpose of this study is to find out the legal protection for unregistered marriages and secondly to find out the court's decision in deciding case number: 0017/Pdt.G/2013/Pa.Lwb regarding the legalization of unregistered marriages. The method used in this research is normative. The result of legal protection for unregistered marriages is that unregistered marriages obtain legality from the State if they fulfill predetermined conditions, such as marrying according to religion, then obtain the consent of the first wife as evidenced by a permit, and also for reasons of paperwork. child. But here on the other hand, betel marriage can also be entered into a criminal offense.The decision of the supreme court granted the respondent's request to obtain a marriage certificate, on the grounds that it was in their administrative interests and that of the children, also because the marriage had been carried out in an Islamic manner and had fulfilled all the requirements, and the most important reason was that the marriage had been approved by the first wife.  

The Ministry of Religion of the Republic of Indonesia assesses that there are still many Islamic boarding schools that have not yet been established, so they need to strive for their independence. For this reason, the Ministry of Religion has launched the “Pesantren Independence Road Map” (2021). This study examines the independence of Islamic boarding schools based on kopontren at the Sidogiri Islamic Boarding School (PPS). The aim is to prove the independence of PPS. The research method used is qualitative research which analyzes data in the form of statements and documentation. From the research conducted, it was found evidence that PPS is an independent Islamic boarding school both in terms of institutional, management, curriculum, manpower and funding aspects. This independence is achieved through the implementation of management principles such as planning, organizing, acting and controlling in managing the pesantren. In addition, the study also found that there are seven characteristics of PPS independence, namely having a business charity that is able to finance the financial needs of the pesantren, being able to manage its finances from the time the students register to completing their studies at the pesantren, being able to meet the basic needs of the students, being able to manage and determine the educational curriculum for the students. santri independently, not asking for help from other parties or the government to build pesantren. In addition, it has educational institutions, da'wah, social, economic and alumni networks that support the independence of pesantren.

The purpose of this article is to reveal the optimization of Captain Tsubasa's dream for Japanese football on the spectrum of Islamic education, by unraveling how far the influence of the animated film Captain Tsubasa in whipping up the fighting spirit of the young generation of Japan, then contextualizing it in Islamic education, where problems have not been encountered before. This research is a qualitative descriptive, with the data collection technique using the polegulation, and analyzed inductively. Problems are analyzed with Max Weber's work ethic theory. The results of the study concluded: that Captain Tsubasa's dream in his animated film is able to be a motivator, especially for the young generation in Japan in terms of football so that in the future the National Team is able to win the Asian Cup and consistently participate in the World Cup. In the context of Islamic education, a Muslim must have a work ethic, namely a personality attitude that gives birth to a very deep belief that work is not only to glorify oneself, to show humanity, but as a form of manifestation of good deeds. This work ethic is well practiced in people's lives so that Muslims become strong as a community, so this research recommends that this work ethic be a way of life within the framework of nation and religion.  

As Muslims who are obedient in fulfilling the commandments of Islam in accordance with the Koran and hadiths, it is obligatory for Muslims to pursue knowledge as high as possible whether it is science in technology, social, and religion. Nowadays, many people only understand that it was Europeans who discovered high knowledge, but in fact it was Islamic figures at that time. Islam has experienced glory in science in the past, Islamic figures at that time really brought Islam to a very high glory. The author's background in writing this paper is to provide information about Islam as a pioneer in science at that time. In its glory civilisation Islam entered Europe, and European nations which at that time were very primitive, then helped by the arrival of these Islamic figures. That is proof of the power of science for the welfare of the people.

Islam Nusantara is a model of thought, understanding and practice of Islamic teachings packaged through considerations of culture or traditions that developed in the Southeast Asian region (but this study is limited to Indonesia), thus reflecting a methodological nuanced Islamic identity. When this identity was disseminated among Muslims, especially its thinkers, it was responded with controversial responses: some rejected the Islamic Nusantara identity because there was only one Islam, namely Islam taught by the Prophet. On the other hand, many Islamic thinkers who accept Islamic identity cannot be separated from that, Islam Nusantara is a part of acculturation as a carrier of Islamic teachings through the acculturation of existing cultures so that Islam Nusantara is present, none other than to broadcast the Islamic religion through peace between culture and religion.

Human resource management (HRM) is an important component in any organization or business. The effectiveness of HR management will have an impact on  the company's performance and output. In an Islamic perspective, effective HR management should be built on ideas that uphold Islamic ideals. Allah Almighty has given responsibility to man to manage human resources as effectively as possible. This is related to the idea of trust, which states that everyone is responsible for the property that Allah Almighty has entrusted to him. Man is assigned to use human resources as efficiently as possible by Allah SWT. This relates to the concept of amanah, which states that each individual is responsible for the material possessions that Allah Almighty has given them. Therefore, it is very important to apply justice and kindness in managing human resources. The list of books and articles in this review does not provide a comprehensive picture. Although these restrictions are sufficiently mitigated by the selection of different authors and publications, the results may be improved by a more thorough study. In many types of conflict, including war, religion has been shown to be a motivating factor in demonstrating human commitment and devotion. Knowing how religion functions in business can help develop the potential of HRM. A brief review of Islam's place in business, particularly in HRM, has the potential to have a significant impact.  

Digitizing Islamic boarding schools in Era Society 5.0 is an opportunity as well as a challenge for all Islamic boarding schools in Indonesia, apart from branding for their Islamic boarding schools, digitizing Islamic boarding schools also aims to inform the public that education is important. One of them is education at Islamic boarding schools as one of the printers of superior generations, especially in the fields of religion, self-reliance, manners, and social life. This study aims to describe the importance of digitizing education at the Al-Amin Sidoardjo Islamic Boarding School in the Era of Society 5.0. This research was conducted through a qualitative approach using descriptive analytic methods and included in field research. In Era Society 5.0, digital-based Islamic boarding school education is urgently needed, especially at the Al-Amin Sidoardjo Islamic Boarding School, which is still in the process of digital literacy. As for some of the efforts that have been made by the Al-Amin Sidoardjo Islamic Boarding School in digitizing, among others, by not conducting digital literacy training for students through graphic design courses so that students have IT competencies needed by the world of work and society, providing a computer laboratory with internet access for finding sources and references. religious and general knowledge that is difficult to access directly, and the use of websites and social media as a means of branding, dissemination of pesantren information dissemination, as well as pesantren administrative needs. Meanwhile, the challenges faced by the Al-Amin Sidoardjo Islamic boarding school are more in the unavailability of a special team of operators who are technically in charge both in terms of planning, organizing, implementing, and evaluating related to the pesantren's website and social media. In addition, the maintenance of digital systems and devices that are used for digitalization is not yet optimal.  

Education plays an important role in efforts to improve human quality, both social, spiritual and intellectual. Apart from that, education is not only burdened with the task of making the nation's life more intelligent, but it is also burdened with the task of fostering the nation's morals, namely upholding human values, all of which will be realized if it is based on religious beliefs. Meanwhile, religious belief will only be obtained with a deep understanding of the basics of religion itself. Judging from its function, language is a means of communication and liaison in everyday human interactions, both between individuals and individuals, individuals and society and society and certain nations. Likewise in Arabic, which has a special function compared to other languages. Not only does Arabic have high quality literature for those who know and understand it, but Arabic is also destined to be the language of the Koran, namely communicating the words of Allah (Yusuf, 1997: 187). Arabic language teaching has been implemented in formal and non-formal institutions, where the teaching is almost the same as the language as a whole. In fact, Arabic has become a special identity and characteristic of Islamic educational institutions, especially Islamic boarding schools, which differentiates them from other institutions. This is an important reason to research. Likewise with the existence of the Miftahul Ulum Suren Jember Islamic Boarding School whose vision and mission refer to the vision and mission of the Islamic boarding school. The Vision and Mission, among other things, seeks to develop students to become Muslims so that they become Muslims who are ready for life. For operationalization to achieve the output expected by the vision and mission, there needs to be a program realization at the girls' Islamic boarding school that must support it. One of the programs of the women's Islamic boarding school is the development of improving muhadatsah skills. From this program it is hoped that students will be able to speak Arabic actively. Because basically female students are able to perform muhadatsah optimally. The aim to be achieved in this research is to find out and describe the problems of improving muhadatsah skills at the Miftahul Ulum Suren Jember Islamic boarding school both in terms of implementation and evaluation. The research method used in this research is approach, determining research subjects, data collection methods (observation, interviews and data analysis.

The problem in this study is whether the use of rhetorical and figurative language styles in Ustad Maulana's da'wah at Islamic events is beautiful, and its implications for Indonesian learning in high school. The purpose of this study is to describe the rhetorical and figurative language style in Ustad Maulana's da'wah at Islamic events is beautiful, and its implications for Indonesian learning in high school. The method used is a qualitative descriptive method. The source of research data is the speech in Ustad Maulana's da'wah at the Islamic event was beautiful for the period 2015-2016. In this study, the data collection technique is the listen and record technique, and the sampling technique is purposive sampling (random). Based on the results of the overall analysis, the author concludes that the language style in Ustad Maulana's da'wah at the Islamic event is beautiful is a rhetorical language style including repetition, alliteration, apostrophe, asindeton, pleonasm, tautology, erothesis or rhetorical questions, prolepsis, correction, and hyperbole, then figurative language styles include equations or similes, metaphors, and allegories. The implications of language style on Indonesian language learning in high school are the learning material for grade XI students in odd semesters about analyzing content, structure, and language in lectures. Indonesian is also used in da'wah activities, both by ustadz and missionaries in Islam, as well as by evangelists in Christianity. Indonesian used to convey religious teachings and to communicate with people who do not know religion. The use of Indonesian in da'wah makes it easier for preachers to convey religious messages to the wider community. In addition, Indonesian is also used in mass media, such as television, radio, and newspapers to convey da'wah to the public.