Religion and cultural customs coexist in the daily lives of Gayo people, including in the art of poetry. It is essential to know how Islamic values, as the religion of the majority of the population, play a role in shaping social behavior. This article aims to reveal the living sunnah side of Gayo poetry and how the traditions of the Prophet have been mentioned in a poem. The poetic works of Abdurrahim Daudy are the main focus of this paper. Since Daudy is a clerical and traditional figure in Gayo who has an artistic spirit in this modern era, it has become the main consideration why his poetic works are the focus of study in this paper. The data collection is done by library research and field research; namely, analyzing related literature, especially Daudy’s works, and conducting observations and interviews with several Gayo people. Using an anthropological approach and functionalism theory, all elements of culture are valuable parts of the society in which these elements are located. This study found that Syair, part of Gayo culture, has an essential role in shaping the behavior of the Gayo people themselves. However, in its development, the art of Gayo poetry has shifted in terms of lyrics and performance ethics which are increasingly superficial. However, the value of living the Prophet’s sunnah still seems to color Gayo’s poems, regardless of the motive of the person behind it, both as a poet and a listener.

Name-giving is not merely a compilation of words to meet official record registration, yet the idea behind this has some socio-cultural values. Indonesian Muslim names have now experienced some changing from the past. This research aims at analyzing the discourse of millennial Muslim names in Indonesia. NVivo 12 Plus was used to analyze the nodes data of three categories—Pure Indonesian, Pure Arabic, and Mixing across its case—parents and children. Another analysis used was word frequency to picture the frequent word clouds used in parents' and children's naming practices. Results show a shift in Indonesian millennial Muslims' naming practice, as the Pure Arabic and Mixing categories have upward trends compared to the Pure Indonesian variety. This present research has shed a light that Indonesian Millennial Muslim parents want to pertain their children's identity as Muslims and want their children to be part of the global world.

Lately, the term halal or sharia has become a trend in Indonesia caused that the term is identical to Islam and most Indonesian citizens are Muslim. Besides being a weapon to sell commodities on the market, halal labels are also used to promote tourism resorts. Indonesian Council of Religious Scholars (MUI) issues fatwa to regulate halal tourism and has the authority to issue halal tourism certificates. This study addresses academic anxiety, whether tourism that has received a halal certificate following the MUI fatwa is natural halal tourism or it is only a formality of marketing bias. This article uses the field study method that results from direct observation and literature study to ascertain the meaning of halal. The study results showed that no tourism in Indonesia deserves a halal label even though it has obtained a halal certificate from the MUI. It is observed that in many tourism locations, disobedience and neglect occur. The term halalis a tourist object limited to marketing bias and is not confirmed in the field.

Government Regulation instead of Law (Perppu) for Ormas No. 2 of 2017 has shown its implications for religious activities and discourses at IAIN Kerinci and UIN Sultan Thaha Saifuddin Jambi. The argument of this research departs from the tendency of campus elements to strengthen identity through discourse contestation after the issuance of the Perppu Ormas. This study applies a descriptive qualitative approach through observation, interviews, and document review. This study found that Perppu Ormas No. 2 of 2017 raises two different attitudes at the level of student organizations. Acceptance of the Perppu Ormas argues intending to deradicalize and strengthen moderation. Meanwhile, the voices of refusal argued that the Perppu Ormas have the potential to weaken democracy and be misused. Perppu Ormas at the leadership level was welcomed by intensifying the discourse on religious moderation and strengthening the Pancasila ideology through seminars and study centers.

This study aims to understand the process of ex-Indonesian migrant workers’ empowerment through the Productive Migrant Village (Desmigratif) program in Arjowilangun Village. In this study, the writers use a qualitative approach because they want to directly observe the empowerment of ex-Indonesian migrant workers (PMI) in Arjowilangun Village. The research type used in this study is a case study. The data collection techniques are observation, interview, and documentation. Desmigratif program has several focused activities. One of them is to develop productive businesses. These productive business activities aim to help the growth of the entrepreneurship spirit of ex-Indonesian migrant workers and improve their confidence and welfare. The purposes and the main focuses of this study are to know and to decipher as follows: (1) various efforts that are done in the empowerment of ex-Indonesian migrant workers through productive business activities; (2) various factors that can support and detain the effort of ex-Indonesian migrant workers’ empowerment in Arjowi-langun Village. The result of this study shows that Desmigratif Program in Arjowilangun Village has run well. Still, the empowerment process of ex-Indonesian migrant workers in Arjowilangun Village is not yet maximum. It is caused by the lack of capital assistance in productive business activities and the minimum knowledge of ex-Indonesian migrant workers about marketing.

Philosophically, the science of The Qur’an about mountains is interpreted as a system of local awareness in the form of spiritual communication in the gunungan tradition of Javanese society. The concept of mountains in the Qur’an is scientific proof (kauniyah) of the Oneness of God as the Javanese interpret it as the concept of Gusti Manunggal. This dialectical relationship can be traced through the meaning of mountain cosmology in the Qur’an and Javanese philosophy in the perspective of interrelation between religion and culture. This study aims to explain mountains in the scientific perspective of the Qur’an with various functions which philosophically have a strong relationship in the gunungan tradition of the Garabek, Tumpeng, Slametan, and Sekaten rituals as the embodiment of tauhid in Central Java or Panjang-jimat in West Java. The method used is a thematic interpretation study with a descriptive narrative approach. Research on mountain cosmology or gunungan in the perspective of Islam and Javanese culture finds that (1) Gunungan is a form of symbolic communication that functions as an adhesive for the ordinary people on the one hand and at the same time spiritual. (2) The mountain is a universal system that affects the life of the Javanese people in fulfilling their life needs in an ecosystem function. (3) The gunungan tradition is a medium for praying, gratitude as a form of application, safety, and peace, as well as a medium for the spread of Islam. It can be concluded that the relationship between Islam and Javanese culture is a unified and unique Islamic characteristic in expressing theological and ecological awareness.

This research discusses the defensive attitude of the younger generation, especially the younger generation of muslims, based on Lafran Pane’s thoughts. Lafran Pane is one of the hero figures in Indonesia who had a significant influence on maintaining Indonesia's independence. This research aims to determine and understand Lafran Pane’s thoughts on defending the country by the younger generation, especially the younger generation of muslims in Indonesia. The method used in this research is the descriptive qualitative research method. This study found that Lafran Pane emphasized the young age to maintain Indonesian independence by returning to the Islamic teachings and practicing them in all activities. He has reformed thoughts in various fields, created a new education system, made Islamic and Indonesian-ness the starting point for the movement.

This study refers to how the Pela concept within the Maluku. This study relates to how the Pela concept within the Maluku community has a broad influence on the rationalization of the life-world. Modernity, liberalism, and the currents of globalization that fuel technical progress can jeopardize the rationalization of our life-world, which is essential for the integrity and solidarity of society, but neglect of technological progress should not be a proposition. Therefore, researchers, with the help of the dialectic of Habermas and Hardiman’s thoughts with their post-secular thoughts, found a motive to examine how Indonesian multiculturalism has the potential to rationalize the development of society. Using the perspective of Jurgen Habermas and Hardiman based on post-secular theory, the purpose of this study helped researchers study the forms of deliberation from the Pela system. Qualitative research is the research method used. The critical paradigm is the chosen solution. This study combines Pela concepts associated with Habermas and Hardiman’s post-secular thinking and uses Habermas’ critical hermeneutic theory. The results of this study show the decision-making process. In this context, the researchers found the Pela concept as the initial capital of the Maluku people to support technical progress without neglecting the roots of solidarity. This research can be a reference for further researchers in sociology, ethnology, and even human resource management.

The understanding of spiritual doctrine becomes the reason, and it causes an escalation in violence in the name of religion. Misinterpreting the Qur'an verses causes the doer to legalize the violence they do. This article presents the responses of Islamic higher education students in Riau Province and Riau Islands about the interpretation of violent verses in the Qur’an and Hadith. The sample consisted of 251 students from UIN Sultan Syarif Kasim in Riau, STAIN Bengkalis, and STAIN Abdurrahman Saleh in Riau Islands using a random sampling technique. Using descriptive analysis, the students’ responses against the interpretation of violent verses were categorized as fairly positive at 61%. It indicates that 39% of the students had a negative response. Hence, this study recommends the importance of efforts to “neutralize” the students’ understanding of the three Islamic higher education in Riau to prevent their tendency to have harsh or even radical understanding and responses.

This study aims to discuss the message of da’wah that is contained in the Jinkrak Sundang Dance by using a qualitative descriptive approach and using the technique of semiotic analysis. Semiotics seeks to find the signs with meaning and know the sign systems such as language, movement, music, and pictures. As for the objects of the material to be analyzed is the movement of dance performed by the Jingkrak Sundang Dance artist, located in Magelang. A semiotic analysis on the Jingkrak Sundang Dance is performed on each stage or round: Mlayu, Nebah Bumi, Laku Telu Dadung Ngawuk, Pati, Mendem, and Nawur. Jingkrak Sundang Dance depicts the anger of the animals whose habitat was marred by the man’s hand, who was not responsible. The da’wah messages were found in denotation and connotation that many charged theological and anthropological. Theologically, the da’wah message explains the belief in the power of God as creators and regulators of whole natural life. In contrast, the da’wah message emphasizes the anthropocentric, seen many messages that urge to keep, love, and affection among fellow creatures. This study shows the conveyed to society to preserve nature and survival of all living beings. In addition, human behavior with good acts, help, and practice at once be an example for human beings and caring for the sustainability of the nature of the other.