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Nahum 1:2-4 contains statements about God's character that are found in the Torah, the Hebrew Bible section. This is a quote from the Book of the Prophet Nahum, in which Nahum conveys God's message to the Assyrians. God is jealous and avenger because of His hatred of the wickedness of the Assyrians. GSJA Sipoholon responds that God is jealous, not like jealous humans, but He deserves that glory because He is the center of all truth that deserves our respect because He is the source of all things. The research method used is a qualitative qualitative method in which the author conducts field observations and interviews with GSJA Sipoholon sources regarding the views of the Pastors and Elders about "The Jealous and Avenging God". The results of the research are that God is jealous and avenger because the Assyrians are full of evil.    

Prophecies about the coming of the Messiah are recorded in the Old Testament and have been fulfilled in the New Testament. The prophecy delivered by the prophets Isaiah, Jeremiah, and Ezekiel is a prophecy of the coming of the Messiah to redeem mankind from sin and He will come as King for all nations. The arrival of the Messiah in the Old Testament is associated with the fall of the Kingdom of David and He comes as a liberator in suffering and He comes as a strengthener of the Kingdom of David. The Messiah came as a leader who brought His people into prosperity and peace. In the New Testament the Messiah came as a bringer of salvation for mankind. He came to free humans from sin and humans live in peace.

The art of Reog Ponorogo is one that has quite long values and history in the process of Islamization of the people of the land of Java, particularly in East Java. This is particularly true for East Java. In Islamizing people in East Java, the values contained in Reog Ponorogo include traditional, religious, cultural, social, political, and historical values. These values are all interrelated in some way. Since Islam was introduced to Java, the traditional art of Reog has been transformed into a form of propaganda that is utilized to disseminate Islamic principles. The purpose of this study is to shed light on the ways in which Reog is utilized as a tool for Islamization in Java. There are a number of symbols connected to the religion of Islam that can be found in Reog. One example of this is the depiction of a horse, which represents the Mi'raj Isra journey that the Prophet Muhammad undertook. Ulrich Beck's theory of the risk society faces is utilized in the method of analysis. Ulrich Beck investigates the ways in which contemporary dangers mold and transform society, as well as the difficulties inherent in mitigating these dangers in a way that is both equitable and environmentally responsible. In the context of the Islamization of Reog culture, through the lens of Ulrich Beck's point of view, it is possible to interpret that the culture of Reog Ponorogo is the result of a modernization process and also a response to increasingly complex changes in both the global and local contexts.

Variety is a variety of things, while identity is a sign of self-identification. With identity, we will be more easily recognized by others. Then when related to the word "Islam" is an identity of a variety of Islam that prioritizes substance. Islam itself has the meaning of peace, every Muslim is obliged to spread peace as a form and religious identity. Islam is not enough just to take the shahada, but a Muslim is obliged to uphold the value and essence of the shahada, uphold the teachings that are Rahmatan lil 'alamin as Allah Almighty sent the prophet Muhammad (peace be upon him) not except as mercy.

Islamic education as a sub system of national education who has a purpose to form the character of student be a human being who believes, devoted to god almighty and have a noble character, as a provision for printing student who have a quality personality, that is to have a balance of morals and knowladge. The are so many poor education carry out and ignore its importance character building in students especially in elementary school age, therefore it is necessary to instill character through the activities of the dhuha prayer habituation, and istighosah for better personal printing. The purpose of this research is to describe implementation of the strategy of the principal by building teacher collaboration, as well as the result of character enhancement in improving the character of student islamic Al-Anwar Bunder Pancoran Bondowoso. The research method used is with a qualitative approach that result narrative data in the form of natural explanations. Methods of data collection using observation, interview, and documentation. While the method of analysis uses an interactive model analysis method. Meanwhile the presentation of the data by drawing a conclusion, and to get the validity of the data using data validity with triangulation techniques. Based on research results, then it can be found that strategy of the madrasa principal in improving the character of student islamic Al-Anwar Bunder Pancoran Bondowoso school namely through teacher cooperation strategies, as well as parets, this collaboration can be through social media, or through the advice of the teacher. As well as character that is implanted in the form of a religious character, honest, and disciplined, because these characters can print student sho have noble character, who has a quality personality, have an awereness of discipline and likes to practice the sunnah of the prophet that is to have a balance of morals and knowledge.    

This article attempts to reveal the essence of social piety in the halalbihalal tradition in Indonesia, by focusing on tracing what is done in that tradition so that it can be mapped where the form of social piety is. The article is a finding from qualitative research using a phenomenological approach. The results of the study show: that the halalbihalal tradition is an implementation of social piety, which functions as a complement to individual piety that has been forged before for one full month in the month of Ramadan. This refers to the hadith of the Prophet that sins against Allah can be forgiven directly by him, but sins related to other people must be lived by establishing direct communication with those concerned. Social piety in halal bihalal manifests in the act of apologizing, asking for halal, praying, and giving alms. The research implication, narrative understanding brings a bond of individual piety, and social piety is synergized in the personality of a Muslim so that he becomes a kaaffah Muslim. This research is expected to contribute to the conceptual of Islamic education.  

God sent Jonah to warn the people of Nineveh. Nineveh will be overthrown by God because of the great sin they have committed. However, Nineveh had repented to God, so God did not overturn the city and God loved Nineveh. From this incident, the prophet Jonah was angry with God because God loves Nineveh, and Jonah wanted the salvation that God gave only for the Israelites. In the present context, there are also Christians who have the same thoughts as the prophet Jonah, who think that religions other than Christianity are not religions that are loved by God. The purpose of this research is to show that God's love is universal and He forgives the mistakes of all those who repent and to guide the prophet Jonah and Christians who think that God's salvation or love is only for the nation of Israel and Christians is wrong thinking. The research method used is a qualitative research method and a critical historical approach in the text of Jonah 4:1-11 with the steps of literal translation, comparison of literal translations and the Indonesian Bible Institute (LAI). The results of this research are that God has proven that He loves all nations who have returned to their ways and also that God guided the prophet Jonah about his erroneous thoughts, namely through castor trees and caterpillars.  

This research aims to provide reinforcement to the community so that they can further strengthen their faith, namely through the development of Islamic law on the Islamic jurisprudence of prayer with the Sanad. Bersanad prayer is an activity that begins with learning and deepening and understanding the meaning of fardu prayer both from the perspective of the Shari'a and from the essence. Prayer is the pillar of religion. Praying with a sanad does not mean that people have not had a sanad during their prayers. What is meant by bersanad prayer is that we try to connect our prayer practice to our teachers and the ulama who themselves got it from their teachers up to the prophet Muhammad SAW. We carried out this research by observing the people of Cermen village, Kedamean sub-district, Gresik district. The method used in this research is the PAR (Participatory Action Research) method. The stages of assisting the implementation of the PAR method in the Cermen village community use 3 stages, namely the preparation stage, implementation stage, and evaluation stage.

The Bible is God's Word written by the prophets through His guidance and also through God's breath itself in ancient times. As God's creation, church people need to build relationships through the intimacy of reading, contemplating and carrying out God's heart through God's Word contained in the Bible. In fact, most Christians and even young people think that this is not important so that there is a tendency for church members to rarely read the Bible. Therefore, the strategy of God's servant is really needed in motivating church members so that the love of reading the Bible increases and continues to be maintained for the continuity of church discipleship and the spiritual growth of mature congregations. This study aims to describe the duties of a servant of God in carrying out his duties as a pastor of the congregation and how the church creates devices, facilities, programs, methods or technology in order to motivate the congregation to cultivate reading the Bible in creative ways, as well as to guide and direct the congregation to grow in the knowledge of God and to accompany each member of the congregation to grow spiritually to mature one's faith in Jesus Christ.

The prophet Habakkuk was a prophet who lived in very similar times and is still relevant today, and he struggled with the commonplace question that believers should ask “why did God allow curses to happen?”  Habakkuk lived in a time of suffering, oppression of injustice, crime, hatred and division was rampant, the wicked surrounded the righteous.  The method used in this study is a qualitative method based on literature studies, namely by using data collection methods, using reliable and accurate sources such as journals, books, and the Bible.  Difficult circumstances and a sense of injustice surrounded his prophetic vocation, but in fact this did not prevent the prophet Habakkuk from fulfilling the Mission God gave him.  When the prophet Habakkuk asked God for help, he did not know of any evidence of an answer from God to his cry.  He only saw that God only seemed to be silent and did not want to answer his call, but he was sure that God would answer his prayer.  Habakkuk's sense of certainty comes from his living faith in the midst of suffering.  Habakkuk's poem provides an example for today's people to have a long-suffering, steadfast attitude, and think positively in facing difficult times.

One way for parents to guide their children is to read fairy tales. When reading stories, parents can also insert messages that aim to stimulate the religious and moral development of children. The purpose of this research is to analyze the religious values ​​contained in the book Tales in the Al-Quran, Published by Pelangi Mizan as a tool that can be used by parents or educators to optimize children's religious and moral development.This research method is library research. The results of the research show that there are religious values ​​contained in the bookStories in the Quran, Published by Pelangi Mizan. The religious value in this study refers to Muhaimin's perspective which includes 3 aspects, namely: human relationship with God, human relationship with humans and human relationship with nature. The religious values ​​contained in the book Acts in the Quran Published by Pelangi Mizan, namely 1) the relationship between humans and God is an attitude of piety, gratitude, praising God and surrender. 2) the relationship between humans and humans, namely not insulting other people and being arrogant 3) the relationship between humans and nature, namely loving animals, which is contained in the story of Prophet Sulaiman.

Al-Quran education must be given to children from an early age. The application of Al-Quran learning to early childhood in As-Salam Kindergarten aims to educate young children who are Qur'anic and become human resources based on the Al-Quran. Children can know short hadiths and short suras and their meanings about everyday life. This study aims to examine how the implementation of Al-Quran learning affects the development of religious and moral values ​​(NAM) in early childhood. This study used a qualitative descriptive research type with data collection carried out directly at the research location. The informants in this study were group A1 (age 4-5 years) totaling 22 people. How to collect data using interview techniques, observation, and documentation. The results of this study show that in the implementation of Al-Quran learning in the development of NAM in early childhood it shows that children can show good morals, behave politely, care, and be able to maintain personal hygiene. Children can also practice short hadiths in daily life following the sunnah of the Prophet, children also understand the meaning or stories of the surahs of the Al-Quran that are read, along with what important days are commemorated and made special days in Islam.

The character of a child formed since he was small, whether consciously or not, will influence the way the individual perceives himself and his environment which will be reflected in his daily behavior. What is prioritized in character education is the strengthening of religious values, as a means to form a generation that has character, has noble character and loves the sunnah of the Prophet. One of them is in this study, which aims to shape children's character through living hadith learning in the form of a module which contains several components, namely: definitions, to clarify children's understanding of the title being studied, motivational sentences as children's learning motivation,  adab-adab, namely a series of daily sunnah practices that students can carry out and get used to, prayer, namely prayers taken from hadiths related to the material being studied, and memorized hadiths, namely short hadiths that students can memorize. This research was conducted at SDN Muara Baruh, North Amuntai District. This study uses a qualitative descriptive field research method. The results of this study indicate that learning living hadith is very helpful in forming children's attitudes and behavior in everyday life, such as the etiquette of wearing shoes and sandals.

This study aims to examine and explain the migration journey of the Prophet in the SKI book. This research uses library research methods or library research with a historical approach. Based on the results of the research, it was found that the meaning of hijrah was not merely an attempt to escape from trials and ridicule, but in addition to that meaning, hijrah was also intended as a stepping stone to establish a new society in a safe country, it also had the meaning of affirming the position of Muhammad and his followers. , with the previous era After the Prophet migrated to Medina, Islam developed rapidly. The Prophet made many agreements with non-Muslim groups such as the Prophet's agreement with the Jews of Medina and the agreement with the Quraysh infidels known as the Hudaibiyyah agreement. In addition, there were also many wars that took place between Muslims and infidels, such as the wars of badr, uhud, khandak, hunain, and fathul Mecca.    

The study aims to analyze the content of the Gorontalo Dikili manuscript and its relevance to messages and values ​​of kindness. This research is library research with a descriptive qualitative approach.  Primary data were collected and identified through documents in the form of manuscripts and written with APG script, totalling 10 main themes and containing 297 couplets. Secondary data in the form of video recordings The data is processed following the stages of philological analysis by reading the manuscript, identification, editing, and interpretation. The interpretation technique is done by directed content analysis. The results of this study indicate that the manuscript in Gorontalo contains messages and values of kindness that can be used as lessons and examples in following the sunnah of the Prophet. The values ​​of goodness include:  The value of spiritual education is related to patience and independence as an orphan. Moral values, in the form of fair behaviour in acting and behaving. Cultural values ​​are related to the recommendation of circumcision which is useful for maintaining genital hygiene for men, maintaining the respectfulness of women to avoid disgraceful attitudes and traits, and tolerant behaviour toward adherents of other religions. Social value is found in the sincere attitude of giving and willing to share, and always giving benefits to others. This research has implications for information about the contents of the dikili manuscript which has not been revealed, so the celebration of the prophet's birthday by re-reading the prophet's life history text needs to be preserved. 

This research reviews the meaning of Ust Hanan Attaki's lecture entitled "The Gap of Shaitan Entering the Human Heart" through a Youtube page uploaded by Ust Hanan Attaki's personal Youtube account. This study aims to find out the gap in shaitan entering the human heart. As is already known that shaitan will tempt humans until the end of time. Shaitan will do everything possible to tempt people and invite them to go to hell with them. It began when God created the first man who was the Prophet Adam AS. Allah Almighty commanded the angels and shaitans to kowtow to men. All angels were always obedient to God's commands and prostrated themselves to the first man, the Prophet Adam AS, while shaitan was reluctant to kowtow because he felt better because he was created from fire while man was created from a clod of earth. The pride of the shaitan caused Allah to impose the punishment that the shaitan took out of heaven. However, shaitan pleaded for the punishment to be suspended by vowing he would tempt people until the end of time. Therefore, shaitan both in the form of jinn and man always tempts to do things that Allah Almighty forbids.

This research is entitled "The Concept of Faith According to Islam and Catholicism". As for the focus of this research, there are three sub-problems, namely: 1) what is the concept of faith according to Islam and Catholicism, 2) what is the similarity of faith according to Islam and Catholicism, 3) how is the difference in faith according to Islam and Catholicism. This type of research is comparatively qualitative. Comparatively qualitative is doing analysis to find and find similarities and differences in phenomena. This research is focused on the literatures and library materials related to the research title, namely the concept of faith according to Islam and Catholicism. The approach used is a normative theological approach. Has two sources of data consisting of: primary and secondary sources. The primary data sources in this study were sourced from the Koran and the Bible. Meanwhile, secondary data sources are supporting data such as books or other scientific works as well as various writings ranging from books, journals, websites, theses and so on. The results of this study are the similarities and differences in Islam and Catholic Christianity related to faith, namely; First, in terms of understanding about faith, these two religions have the same meaning, although they differ in terms of language, but have the same meaning if taken from the Qur'an and the Bible, because basically these come from the same root. Second, they both believe that God created the universe, and that God also created humans, although they differ in terms of the pronunciation and the way of believing in it. Third, these two religions both believe in several prophets and apostles who are believed to be messengers of God to reveal His glory to mankind. Like the prophet Adam and his wife Eve were the first humans created by God after creating the world. Fourth, believe in the Day of Judgment or life after death. which is clearly different from the way you believe in it or what you believe in.  

Ideally, missiology education is applied to teachers and preachers who are positioned for adults who already have qualified literacy and religious abilities. In the application of youth and children's education, it is recommended to parents and teachers so that parents of these students or children can learn the rules of learning. Missiology is learning when someone gives testimony and a story about superpowers or outside forces reason (about the power of God, Prophets, and religious leaders), so that they provide a personal experience and story that can convince people, whether in any religion. Missiology learning is not part of the context of education in schools, but the context of missiology should have been taught by parents and teachers when the children studied religion. This study aims to reveal how simple missiology learning can be applied so that children in their development to adulthood have the ability and uphold the mind in upholding supernatural values.

Strengthening spirituality in early childhood plays a crucial role in shaping character and moral values for the future. Baubau City, with its rich cultural heritage and strong Islamic traditions, offers a strategic context for implementing spiritual guidance programs for young learners. This Community Service Program (PKM) was conducted at TK Negeri Pembina Kokalukuna in Baubau to provide spiritual guidance for early childhood students. The program employed a storytelling approach, focusing on the exemplary life of the Prophet as a model for cultivating moral values. The findings indicate an improvement in children’s basic understanding of spiritual values, particularly in recognizing the sirah of the Prophet, including his historical legacy and virtuous character. The study recommends collaborative efforts among teachers, parents, and the wider community to strengthen children’s spirituality from an early age.

This article focuses on the discussion on the basis of Sufism-based education from the perspective of the Qur'an and hadith. This article is the result of a literature review by relying on data in the form of Islamic books and scientific journals. This study is guided by two problem formulations: first, what are the basic foundations of Sufism education in the Qur'an; Second, what is the basic foundation of Sufism education in hadith. this study shows that the verses that support Sufism-based education are Surah al-A’la: 14-15 and Surah al-R’'d: 28. These verses show that remembrance is a tradition commonly practiced by Sufis. Zikr is one method of purifying the soul (tazkiyah al-Nafs) and calming the heart (ithmainn al-Qalb). In addition to the Qur’an, a number of hadiths indicate that the practice of loud remembrance (jahr) and silent voice (sirr) is part of the Sufistic tradition. Even the sirr and jahr remembrance models have been practiced in the lifetime of the Prophet Muhammad. Zikr in congregation, and with a certain number of remembrance numbers, was also practiced at the time of the Prophet.