PERAN PENYULUH AGAMA DALAM MELAKSANAKAN LAYANAN BIMBINGAN KONSELING ISLAM TERHADAP CALON JEMAAH HAJI KOTA BANDUNG

A religious instructor is someone who has the goal of enlightening and enlightening the community who acts as a deterrent, companion, and as a mediator for the community in Taman sub-district. Religious instructors themselves are education that provides religious enlightenment to people who are not limited by space and time, especially in terms of preventing family conflicts. Efforts to prevent and handle family conflicts are very much needed in the community from before marriage (pre-marriage). The focus of the problems in this study are: 1) What is the role of religious instructors in preventing family conflicts in KUA, Taman District, Madiun Regency? 2) What are the methods of Islamic counseling guidance used in preventing family conflicts in KUA, Taman sub-district, Madiun Regency? The purposes of this study are, 1) to determine the role of religious instructors in preventing family conflicts in KUA, Taman District, Madiun Regency. 2) To find out the method of Islamic counseling guidance used in preventing family conflicts in the KUA, Taman subdistrict, Madiun Regency. The type of research in this study is field research. Data collection techniques used are observation, structured interviews, and documentation. The data analysis used is a qualitative analysis with a deductive method. The researcher tested the validity of the data by using source triangulation. This study concludes that 1) the role of religious instructors in preventing family conflicts in KUA Taman District is as a deterrent, companion and as a mediator. 2) Islamic counseling guidance methods used by religious instructors are premarital
 counseling and family counseling.
 Keywords: Religious Counselor; Family Conflict;Islamic Counseling Guidance Method.

ABSTRACT
 Islamic Religious Instructor has a quite strategic role in the midst of society. besides he is a preacher of Islam, also the Islamic Religious Instructor, according to his function as a guide, illuminator, and community builder with religious language. The role of religious counselors in addition to functioning as an impetus for the community to actively participate in development also plays a role in overcoming obstacles that build the course of development, particularly overcoming negative impacts. Religious instructors as religious leaders always guide, nurture, and move the community to do good and stay away from prohibited acts, inviting something that is needed by the community in fostering its territory both for the purposes of social facilities and worship. The Religious Instructor is a place to ask questions and a place to complain for his community to solve and resolve with his advice. Religious Instructors as community leaders act as priests in matters of religion and social problems as well as in matters of state by an effort to succeed the government program. The role of religious instructors in improving and creating the quality of sakinah families in the Muhajirin AL Muhajirin voluntary II Ta'lim Assembly group in Teluk Betung Barat Subdistrict, Bandar Lampung City, it can be concluded that religious counselors play an important role in improving the quality of sakinah families, one of which is in terms of worship , and also able to improve the quality of a new family and has long become a sakinah family.

The researcher saw that the condition of students at SMA Negeri 1 Pasaman was less enthusiastic in the teaching and learning process. This problem was caused by the communication pattern of Islamic religious education learning carried out by Islamic religious education teachers. This is what encourages researchers to conduct closer research and study in depth about the communication patterns of Islamic religious education in these schools. This study aims to reveal how the communication patterns of Islamic religious education learning carried out by Islamic religious education teachers in delivering learning materials. The research method that the researcher uses is a qualitative method. This method is expected to reveal matters relating to the communication patterns of Islamic religious education teachers in the process of delivering Islamic religious education subject matter. The results of this study indicate that the pattern of communication carried out in the process of delivering Islamic religious education material at SMA Negeri 1 Pasaman is still one-way and two-way. This can be seen from various aspects that show the patterns of communication carried out by the Islamic religious education teacher which shows the communication patterns carried out by the Islamic religious education teacher. The method used in delivering Islamic religious education material is by using the lecture and question and answer methods. The method used shows that there are two communication patterns carried out by Islamic religious education teachers, namely one-way communication patterns and two-way communication patterns.

This paper discusses the implementation of Islamic religious education learning in SMP Negeri 2 Kolaka. This research is a qualitative research field. To obtain data in this study, researchers dug through several data sources, such as school principals, vice principals, Islamic religious education teachers and students' parents, and non-Islamic religious education teachers, religious leaders, educational leaders of community leaders, using the observation method interviews, and documentation. The results showed that the implementation of Islamic Religious Education learning in schools had been going well, especially in implementing Islamic religious education learning and religious activities in schools. However, the role of teachers, especially non-Islamic education teachers in religious activities, is still less involved in religious activities. Therefore, it is better for Islamic religious education teachers to be more proactive towards non-Islamic religious education teachers to be more active so that religious activities become a shared responsibility. And in the implementation of learning using learning methods to make it easier for students to understand the subject matter through the habituation method, the exemplary method, the lecture method, the question and answer method, the story method, the assignment method, the demonstration method method, the group work method, the discussion method, the practice method, and many other learning methods.

Muslim society is faced with various problems, one of which is global challenges. Religious education is the main milestone for Muslims in understanding Islam as a whole, so here the role of religious education teachers is very important. After the Covid-19 pandemic, a new culture of multicultural society was created with the presence of technology as the main solution to the problem of Islamic education. So in this research we formulate the global challenges faced by multicultural society and how multicultural exploration through Islamic Religious Education Teachers can be done in facing global challenges. The results of this research illustrate that technology plays an active role in shaping the culture of a multicultural society and this is practiced directly by Islamic Religious Educators. They use various social media such as YouTube, Google Met and so on as a means of learning without reducing the substance of Islamic Religious Education material.

Teacher discipline is one of the main things in education including the discipline of Islamic religious education teachers. Discipline will greatly affect the learning outcomes and achievements of students in the time and future. The purpose of this study is: 1) To find out the discipline of Islamic religious education teachers in Junior High School (SMP) and Senior High School (SMA) in Sapuka Island, 2) To find out an overview of the implementation of learning in junior high school (junior high) and upper school (SMA) students in Sapuka Island. This research is qualitative research with a phenomenological approach. Data collection is done with survey methods with the help of questionnaires with interview techniques. Respondents who were selected using purposive sampling techniques because they are respondents in particular. Respondents consisted of the principal, deputy principal, teacher, supervisor and learners. Data obtained from interview results, field records, and other materials will have meaning after analysis and interpreted using the method of analysis and interpretation of miles and huberman analysis model with steps: data reduction, data display and conclusion. The results of the study were obtained: 1) The level of discipline of Islamic religious teachers is obtained that generally teachers have personal discipline, social discipline, national discipline and time and administrative discipline are quite good (high), although there are still some teachers who are relatively lacking in discipline, especially in time and administrative disciplines, 2) The implementation of Islamic religious education learning is obtained that teachers master learning materials optimally, some teachers apply varied learning methods, but there are still teachers who apply lecture methods, among teachers there are teachers who use learning media, but there are still teachers who have not mastered the use of Information Technology Communication (ITC) based media, and some evaluate learning continuously, but on the other hand there are still teachers who do not master the use of Information Technology Communication (ITC) based media, and some evaluate learning continuously, but on the other hand still There are teachers who still need to be optimized for the implementation of learning evaluations, and all teachers have not implemented the learning model.

The curriculum is a tool used to achieve educational goals and also as a guide in the learning process. There are many approaches to curriculum development, but so the development of Islamic religious education has mostly used academic and humanistic subject approaches. This research aims to examine how academic and humanistic subject approaches are used in developing the Islamic religious education curriculum. This research is based on a literature study with data originating from library sources, including research journals, books, and other documents relevant to the research focus. The results of this research reveal that the development of the Islamic religious education curriculum uses an academic approach by the substance of Islamic religious education itself which contains religious teachings that are systematically arranged to be passed on to students, from an ontological perspective concerns the nature of the curriculum. The epistemology review presents methods of curriculum implementation, while the axiology review explores why the Islamic Religious Education curriculum is implemented and what the aims of the curriculum are.

This journal examines the implementation of the National Education System Law Number 20 of 2003 concerning the Right to Get Islamic Religious Education in State Elementary Schools in North Minahasa. The main problem is to know the standardization for implementing Islamic religious education services at two elementary schools (SDN Suwaan and SD Inpres Kawangkoan) and to find out the realization of the right to receive Islamic religious education, mainly in Kalawat District, North Minahasa Regency. This research is field research, using descriptive qualitative research methods with data collection techniques, namely observation, interviews, and documentation. The findings of this study indicate that the standardization of implementing Islamic religious education services at those two schools is to pay attention to the presence or number of students who are Muslim, namely with a minimum ratio of 15 students in one class or in one school as stated in the Regulations. Therefore, the realization of the right to obtain Islamic religious education based on the National Education System Law no. 20 of 2003 at these schools could be realized as it should be. This is because students have not received religious education taught by educators of the same religion because of the unavailability of Islamic religious educators, so that the law has not been implemented properly.

Islamic Religious Teachers as Bridge-Builders in Schools in Austria Mabrouka Rayachi Islamic religious education, Islamic Religious Authority in Austria, bridge-building, competence-oriented curricula, interreligious dialogue, Muslim refugees Introduction As a female migrant, a Muslim mother of three children (twenty-two, eighteen, and sixteen years old, born and grown up in Austria), a former Islamic religious teacher and native Arabic teacher, and, since 2012, a supervisor for Islamic religious education in Lower Austria, I deal again and again with the concerns of children and teenagers from Muslim families. I am not an expert in relation to the question of migration, but I see myself as a learner, one who understands and supports children and teenagers. A great number of Muslim children and teenagers face difficulties in the majority Austrian society. The striking reasons for these difficulties are, on the one hand, the rigid educational style of parents who use traditional behavior patterns of their home country without taking into account the context in which they live, and, on the other hand, the stigmatization faced at school and in society. Therefore, Islamic religious education in Austria seeks to help these children and teenagers to develop an identity that is not between, but from, both cultures. Historical Background about Islamic Religious Education in Austria Due to the exceptional legal status of Islam in Austria—especially in comparison with other European countries—Muslims enjoy some important rights. In 1908, the Austro-Hungarian monarchy annexed the largest part of the Muslim Bosnia-Herzegovina. There were about 700,000 Bosnians at that time. They served in the army and the Imperial Guard; imams served as military chaplains, and their provisions in the military were according to Islamic instructions. Therefore, the Danube-Monarchy officially acknowledged Islam in 1912 in the so-called "Islam Law" that was reformed and further developed in 2015. In the 1960's the number of Muslims in Austria [End Page 581] increased due to the large number of immigrants who came mainly from Turkey and the former Yugoslavia. In 1979 the Islamic Religious Authority in Austria—Islamische Glaubensgemeinschaft in Österreich (IGGÖ)—was established as a statutory corporation. It represents the official administration of religious matters for Muslims living in Austria. The organization functions as a bridge among state institutions, civil society, and the Muslim community. One of the key responsibilities of the IGGÖ is to provide for Islamic education in public schools. This program, established in 1982, is a cooperation between the IGGÖ and the Austrian Ministry of Education. The IGGÖ takes care of the content of the lessons (curriculum, books, and other teaching materials) and also chooses and trains the teachers. Soon, Muslims discovered that the needs of their children and teenagers in Austria could not be met without their own institutions in Austria, nor by recruiting religious teachers from abroad. Hence, opportunities for the instruction of Islamic religious teachers were created, including the Islamic Religious Academy IRPA and the Islamic Religious Faculty at the universities of Vienna and Innsbruck. The Islamic religious lessons at schools are open to all Muslim pupils (Sunna and Shia). Currently, more than 70,000 pupils attend these lessons, taught by about 700 teachers. The Aims of Islamic Religious Education in Austria Islamic religious education in Austria has two primary aims: (1) to enable children and adolescents to have an authentic and reliable knowledge and deep understanding of their own religion, while giving them some kind of spiritual orientation; and (2) to build up an attitude of receptiveness and openness for other cultures and religions, taking into consideration the pluralistic society in which the children are growing. To achieve these goals, we train Islamic religious teachers both as teachers and especially as bridge-builders among schools, parents, and communities, because the Islamic teachers know best how the educational institution works. At the same time, they understand the norms, narratives, and social dynamics of the community. Children and adolescents from Muslim families are increasingly caught in the tension between two cultures—the culture of the majority society and the culture of their parents or community. The problem is that every [End Page 582] culture expects absolute conformism. It is still an obstacle for many adolescents to...

This study explores the integration of empiricism and rationalism and its implications for Islamic Religious Education. Using a qualitative approach and literature study method, it analyzes the perspectives of empiricism and rationalism in the philosophy of science and their relevance to religious teaching. The study reviews classic works of philosophers like John Locke and René Descartes, alongside contemporary literature. Findings reveal that the empirical approach, emphasizing experience through worship and socio-religious activities, enhances students' understanding of religious teachings. Simultaneously, rationalism fosters critical reflection, enabling students to logically analyze and connect religious teachings with contemporary life. Integrating these approaches in the PAI curriculum creates holistic, effective, and practical learning. Theoretically, this supports the development of integrated religious education concepts, while practically, it encourages contextual teaching methods relevant to current challenges. However, the study is limited in its scope of application across diverse school types and does not assess the long-term impact of this integration. Future research should include longitudinal studies to evaluate the effectiveness of this integration in improving students' understanding and application of religious teachings across varied educational contexts. This would further enrich the conceptual and practical framework of Islamic Religious Education.

Background: Islamic Religious Education (IRE) at the Primary School Level in multicultural societies such as Indonesia must evolve to remain relevant and impactful. One way to achieve this is by contextualizing IRE at the Primary School Level by integrating local cultural values. This study explores how the philosophical values of the Banjar ethnic group—such as baiman (faith), batakwa (piety), and basusila (morality)—can be effectively integrated into the IRE at the Primary School Level curriculum to enhance students' moral and character development. Aim: The objective is to identify and analyze strategies for embedding these local values into religious education while evaluating their influence on learners' moral behavior. Method: A qualitative descriptive approach was employed, utilizing thematic analysis and library research as the primary methods. Data were collected through document analysis, literature review, and secondary reports involving educational institutions in South Kalimantan. Result and Discussions: The findings show that integrating Banjar cultural values—such as cooperation (gotong-royong) and mutual respect—into IRE at the Primary School Level not only enhances the contextual relevance of the curriculum but also reinforces students' religious identity and social awareness. Results indicate that 75% of students better understood Islamic values when taught through culturally familiar practices. In comparison, 80% of respondents acknowledged a positive transformation in their character and discipline through contextual religious instruction. Discussion revealed that such integration supports a holistic educational approach, linking cultural identity with moral development. It also addresses gaps in conventional curricula by offering inclusive, place-based learning models. In conclusion, this study affirms the significant role of local wisdom in shaping ethical and religious values in education. It recommends systematic curriculum development, teacher training, and community collaboration to sustain culturally responsive IRE at the Primary School Level. Integrating Banjar values into religious instruction fosters academic understanding, stronger moral integrity, and cultural rootedness among students.

This research focuses on the role of religious counselors in developing morals among teenagers in Surajaya village, Pemalang District using a qualitative research approach. The data collection technique that researchers used in this research was observation and interview techniques. The data sources in this research were obtained from several respondents, namely teenagers, Islamic religious instructors, and community leaders. The results of the research show that the role of religious instructors in developing the morals of teenagers in Surajaya village, especially teenagers, is to use a direct approach to teenagers through activity programs carried out by the religious instructors. The activities carried out include birthday activities, activities to eradicate illiteracy in the Koran through the introduction of hijaiyah letters, tajwid, and learning to write Arabic letters, as well as religious study activities

Students today include Generation Z, who are considered a generation that needs special attention from teachers and parents compared to the previous generation because this generation is considered less independent, weak in fighting power and tends to be unstable and less focused on learning at school and at home and often has a bad attitude or is far from the order of Islamic religious values. This means that maximum guidance from Islamic Religious Education (PAI) teachers is needed in learning at school in synergy with attitude coaching by parents at home as the main environment in shaping students' character. The role of parents and religious teachers is very influential in the formation of students' character. This study aims to explore the role of Islamic Religious Education teachers and parents in shaping the character of Mika Bakti Ciparay Junior High School students. This study uses a qualitative method with a descriptive approach supported by primary and secondary data obtained through interviews and school documentation. The results of the research show that Islamic Religious Education teachers play an important role as an inspiration who provides examples, as informants who are in charge of conveying religious knowledge clearly and accurately; as a supervisor, providing direction and guidance in students' daily lives; also as a motivator who always encourages students to continue learning and developing themselves. On the other hand, parents play an important role as the main educator at home, instilling character education from an early age that always motivates, supports education and as a guide in the direction of life, also directs their children in good and responsible decision-making. PAI teachers and parents need close cooperation and synergy to foster and form students with strong and resilient characters who are in accordance with Islamic values (Islamic character). Keywords: Role of PAI Teachers, Role of Parents, Character

This article describes the development of oriented on multicultural Islamic religious education in school. Multicultural-oriented religious education is a vehicle to give awareness to learners about the people of Indonesia is a plural society that has cultural diversity, beliefs, languages, races and tribes. Therefore, demanding a multicultural education, in order to anticipate the occurrence of a sharp conflict among the existing differences. Multicultural education as an education on cultural diversity in responding to demographic changes and environmental cultures of particular communities, even the world as a whole. The values of Islamic religious education with a multicultural insight have a significant influence in the effort to form patterns of religious understanding among learners. The values are not only contained in the curriculum content of Islamic religious education, but also reflected from the understanding of teachers applied with the approach and methods used in the process of Islamic religious education. Positive views and understanding for religious teachers on pluralism and multiculturalism in turn will be able to transform patterns of understanding Indications of failure is inseparable from the role of religious education teachers in providing religious understanding to learners.

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.Keywords: Islamic Religious Education, Catholic High School, and religiosity