The vibrations produced by reading ghunnah have a favorable influence on a person's cognitive function, specifically in the form of memory strengthening or improvement in order to prevent senile dementia. The ability of tajweed Ghunnah is thought to have a good impact on memory. Furthermore, this capacity can help to prevent senility, which is a typical problem among the elderly. The purpose of this study was to investigate the effect of ghunnah therapy on memory. The quantitative approaches utilized in this investigation were combined with a pre-post experimental design. The Reading Span Test method was used to assess respondents' memory before and after ghunnah therapy. The goal was to demonstrate that Ghunnah's intervention variable was the only one that had an effect on memory improvement. The findings revealed that respondents' memory scores improved before and after ghunnah therapy. As a result, it is possible to conclude that ghunnah therapy has a substantial association with memory.

As evidenced by the events that occurred in 2021, extremist ideology is still prevalent among religious devotees in Indonesia. Many groups working under the leadership of the government have made efforts to reduce this radical ideology, one of which being the Forum for Religious Harmony (FKUB). Aside from that, the Religious Harmony Forum was tasked with conducting a research to develop a strategy for defeating radicalism based on religious moderation. In this qualitative study, data mining was done through in-depth interviews, observations, and document studies on the management of FKUB Ciamis and the community. The research findings indicate that each representative of the religious assembly at FKUB has a reasonable religious understanding, which is evident in their attitude of respecting each other's religious beliefs and giving comfort for diverse persons in worship. To combat the ideology of radicalism, two techniques can be used: first, educate the public by conducting outreach on the importance and operationalization of moderate views in social relations. Second, the operation of religious organizations such as FKUB, which play a significant role in promoting religious unity.

This article delves into the resurgence of a banned group, Gafatar, in Palopo City. The group was officially banned by the government in 2016. The resurgence of this movement was known to the public when a video featuring the pledge of allegiance or baiat by three religious college students in Palopo City on November 9, 2020, went viral. The research employed a fact-finding method to uncover the details and underlying issues surrounding this pledge of allegiance. The research primarily focuses on establishing the timeline of events related to the pledge and identifying the religious group responsible for the incident. This study found the involvement of the ex-Gafatar group in the video, as the figures have beliefs and teachings similar to those of the group. This indicates that, despite being banned, the Gafatar group remains active in disseminating its beliefs and recruiting new members. The resurgence of Gafatar's activities poses a significant risk of triggering socio-religious issues within society, necessitating swift responses from relevant authorities.

The existence of Islamic private high schools (SMA) founded on foundations is constantly threatened by both public schools and the advancement of globalization currents. With such a big problem, private educational institutions must try to discover ways to survive and adapt accordingly in order to continue to exist. The method for reacting to these issues for private schools is unique, and it should be explored thoroughly so that it can serve as a model for other educational institutions. The study used qualitative methods and focused on five foundation-based Islamic private high schools in Demak, Central Java. Data is collected by observation, interviews, and documentation studies. Data analysis using interactive models, including data reduction, data submission, and conclusions. According to the study's findings, (1) foundation-based Islamic private schools (SMA) employ a variety of strategies, including traditional strategies, modern strategies, and comprehensive student networks, such as free transportation and recruitment of outstanding students (academic, non-academic, and cultural arts achievements). (2) Demak private schools use marketing mix methods such as superior pricing, diverse products, market focus, long-term promotional activities, and online school programs.

The mosque as a place of worship for Muslims must be used by anyone. Mosques must also be open to anyone who wants to use the facilities for worship. However, the question is whether the mosque as a “God’s house” has been built by seeking facilities that can be used by vulnerable groups such as persons with disabilities or the elderly. This study aims to see how facilities at mosques that 'claim' to be vulnerable group-friendly mosques. This study will observe several existing facilities and be reviewed with certain criteria. The results of this study obtained data that the three Balum mosques could be said to be friendly to several facilities. However, we appreciate the efforts of mosque managers to create friendly facilities for vulnerable groups. The difficulty in fulfilling these facilities is the large investment that must be met by mosque managers in building accessible facilities

The initiative to create halal tourism in East Nusa Tenggara (NTT) was approved directly by the community and local government because it was considered antithetical to local customs. Indeed, the Vice President of the Republic of Indonesia remarked that the concept of halal tourism is carried out in Indonesia in order to provide halal meals, suitable places of worship, and other halal services. In Indonesia, halal tourism is defined as the provision of friendly halal service facilities for tourists, also known as Muslim-friendly tourism. The rejection of halal tourist development in NTT prompted a study to ascertain the views of local governments, corporate actors, and the general public on halal tourism in East Nusa Tenggara. The findings from this study were examined utilizing social emotion methodologies and Christian religious education. The study's findings found that efforts are being made to maximize the potential of halal tourism in East Nusa Tenggara Province. For starters, social feelings can be leveraged to foster togetherness while enjoying local tourist attractions. Second, Christian education incorporates societal reform based on God's command and the love for God concept in welcoming others. It promotes acceptance of God's creatures and equitable treatment of them.

The diversity of North Sumatran society makes it vulnerable to socio-religious conflict. The government has made numerous efforts to mitigate these conflicts, one of which is through early detection policies of religious social conflicts based on religious moderation and the development of communication patterns taught in education and training by the Medan Religious Training Center. It is thought necessary to study and analyze communication patterns for conflict resolution in depth so that they can be employed in line with the community's conditions and characteristics. This study took a descriptive qualitative method, with data collected through interviews, participant observation, and document analysis using data triangulation techniques. The findings revealed that, first, efforts to address religious social conflicts must be carried out through religious education and training (improving the quality of human resources), digital transformation of early warning systems (applications Early Warning System), and measurement of the index of religious behavior (Religiosity Index). Second, mechanisms for dealing with religious social conflicts in the society must be established, particularly in terms of more effective communication patterns and transparent transmission of the concept of religious moderation.

This research investigates the significance of khidmah, or service, in the Islamic boarding school tradition as a means of gaining access to the esoteric components of Islamic education, particularly blessings. The motivation, process, and service orientation of musaidin students (serving students) at the Darullughah Wadda'wah Islamic Boarding School are the topic of this study. This qualitative study included 26 Musaidin students as participants, with data collected through in-depth interviews. The analysis was carried out by reducing, coding, and establishing themes. According to the findings of this study, the importance of loyalty to teachers and conformity with the norms of Islamic boarding schools carried out by Santri Musaidin in order to receive blessings. Santri Musaidin's compliance has an impact on positive behavior change, better living situations, economic well-being, and social acceptance. The experience of Santri Musaidin has transformed Islamic education not only in terms of greater knowledge, but also in terms of moral and spiritual growth.

This paper intends to reexamine the theory of religious congruence from Clifford Geertz, which, whether we realize it or not, has become the basic assumption of Green Islam discourse. Textual studies and various activities of Green Islam have given birth to hope and optimism that Green Islam can form environmentally friendly behavior among the Ummah. This optimism in turn encourages scholars to examine Green Islam empirically, the firecracker explosion incident during Ramadan and Eid al-Fitr is a test case for this optimism. By using qualitative research methods and a living religion approach, the phenomenon of firecracker detonation was observed, and the perpetrators of the firecracker were interviewed. As a result, the firecracker explosion not only questions the optimism toward Green Islam but also presents theoretical problems regarding religious incompatibility. The orientation of firecracker explosions stems from assumptions and sheer enjoyment or can be described as an overflow or expression of joy in welcoming the festive season, disregarding the tranquillity of those in the vicinity. This is a basic problem in Green Islam studies to find new paths.

Many Islamic movements have emerged with a different style from the mainstream. One of them is the Salafi movement. Although many parties reject Salafi preaching, not a few can also accept it, one of them is a group of artists who are growing their religious passion. They are known as hijra celebrities. This article discusses the process of acceptance of Salafi da'wah among hijra celebrities. This research is field research with a descriptive qualitative approach. The primary data of this study were obtained from in-depth interviews with preachers and celebrities who attended Salafi recitations. The research subjects were determined purposively after observing several Hijra artists. This research also utilizes various literature related to the Salafism theme and the phenomenon of Hijra celebrity. The results show that social media plays an important role in encouraging the development of the Hijra movement. Social media has connected Hijra celebrities with Salafi preachers. Some of the celebrities interviewed admitted that their interest in attending Salafi studies grew after listening to recitations through social media. Thus, Hijra celebrities are actively seeking and receiving Salafi preaching.