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This study explores how the Qadiriyya–Naqshbandiyya Suryalaya Sufi Order (TQN Suryalaya) integrates spiritual practice and metabolic health to strengthen community resilience during the COVID-19 pandemic. While global health responses have largely focused on biomedical interventions, this research emphasizes the complementary role of faith-based practices in promoting holistic well-being. Using a qualitative methodology—including in-depth interviews, participant observation, and document analysis of the 2020 Maklumat and Abah Aos’s letter to the President—the study identifies two interrelated pathways that underpin the Sufi lifestyle. The psychospiritual pathway encompasses the reduction of death anxiety through tawakkul (trust in God) and riḍā (contentment), emotional stability via dhikr (remembrance of God) and muraqabah (mindful awareness), and theological framing that interprets fear of Allah as the ultimate form of protection. These practices helped practitioners reframe pandemic-related uncertainties, mitigate stress, and foster emotional resilience. The metabolic pathway involves dietary simplicity, moderated caloric intake, physical worship routines, stress management, and structured sleep hygiene. Together, these elements supported immune competence and physical health, aligning with contemporary models of psychoneuroimmunology and holistic health promotion. Findings reveal that the TQN lifestyle does not only enhance individual mental well-being but also fosters social solidarity through communal worship, mutual aid, and spiritual counseling, thereby functioning as a culturally embedded form of faith-based social welfare. The study highlights the policy potential of incorporating Sufi practices into community health strategies and enriches interdisciplinary literature on religion, resilience, and social welfare. This dual-pathway model demonstrates that Sufi traditions can play a critical role in mitigating both the psychological and physiological impacts of global crises.

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.  

The main problem of this research, discusses "Knowledge of Religious Moderation Class VI at Ats Tsaqofiy Islamic Boarding School Tanjung Morawa". The main problems of the research are divided into two sub-problems, namely: 1) What is the Meaning of Religious Moderation in Indonesia, 2) How is Knowledge of Religious Moderation among Santri Class VI Pesantren Ats Tsaqofiy Tanjung Morawa. The objectives of this research are: 1) To find out the Purpose of Religious Moderation in Indonesia, 2) To find out the Level of Knowledge of Religious Moderation among Pesantren Ats Tsaqofiy Tanjung Morawa. This type of research is quantitative, with a normative theological approach. The sources of research data are primary data, data obtained using questionnaires, and several other community leaders. Second, from several books, journals, magazines, newspapers or online news. Supporting data are not taken directly from informants but through documents and research results that are relevant to this research problem to complete the information needed in the study. The results of this study can be seen that most of the respondents have a "sufficient" level of knowledge about religious moderation as many as 15 people (48.4%) and respondents have a "less" level of knowledge about religious moderation as many as 12 people (38.7%), and respondents have a "good" level of knowledge about religious moderation as many as 4 people (12.9%). So, according to Ari Kunto, the measurement of the level of knowledge about religious moderation in class VI students is categorized as "less" because the percentage of research results above is less than 55% (<55%).