Some people think that various acts of terrorism are always related to Islam as it is a doctrine which is identical to war with all its derivative forms. It will appear to be incompatible if we trace the example of the Prophet Muhammad SAW, written in Ṣahīh Bukhāri’s ḥadīths. This research aimed to uncover the meaning of Jiḥād in Islam as stated in the ḥadīths of the Prophet Muhammad in the book Ṣahīh Bukhāri, the work of the distinguished ḥadīth scholar named Muhammad bin Ismail bin Ibrahim bin al-Mugirah al-Bukhāri (Imam Bukhāri). This interpretation is expected to be a guide for Muslims in the Jiḥād itself, and it could provide accurate information for researchers about Islam, making it possible for scientists to change the stigmatic perspective of terrorism related to Islam. The researchers used a descriptive method by discussing the philosophical meaning of Matan (content) of ḥadīth contained in the book Ṣahīh Bukhāri about Jiḥād. It was concluded in this research that the term Jiḥād does not mean war. It means the effort in the path of Allah, doing Jiḥād against lust, serving the parents, reconciling the parties in conflict, keeping of the promise, supporting old widows, supporting neglected children and the poor, doing hajj Mabrur, and so forth. Jiḥād could also be defined in the context of social welfare, such as in education and economics, which support the framework of bringing about prosperity on earth.Contribution: The number of terrorism cases in the name of Jiḥād lately is very detrimental to Muslims. Because of a lack of understanding of Jiḥād’s meaning, it is a broad sense apart from the war against infidels. This article calls on the importance of understanding Jiḥād, both for Muslims themselves and for people other than Islam. This article provides theological reasons for Jiḥād that can contribute to making peace in the world.

Unlike the tombs of other Islamic broadcasters, the tomb of Raden Mas Suryodilogo has not received good attentions from the government and the public. The main purpose of this community service is to publish this historical site through digitization in the form of making a video and an infographic poster. This project is implemented from February to July 2022 using the Asset-based Community Development (ABCD) approach which emphasizes a community-driven element. The service team has carried out eight stages starting from team formation, training of trainers, appreciation interviews, asset mapping, observation and literature studies, FGD, making videos and posters, socialization to monitoring, and evaluation. In general, societies in Pamboang realize that they have assets and potential including religious tourism in the form of relics of Raden Mas Suryodilogo so the team did not find any obstacles when mapping assets. The community is also actively involved and willing to participate at the time of image taking and to disseminate information through the output of this PkM. ==== Berbeda dengan makam tokoh penyiar Islam lainnya, makam Raden Mas Suryodilogo belum mendapat perhatian yang baik dari pemerintah dan masyarakat. Program pengabdian kepada masyarakat ini bertujuan memublikasikan situs bersejarah tersebut melalui digitalisasi berupa pembuatan video dan poster infografis. PkM ini dilaksanakan pada bulan Februari hingga Juli tahun 2022 dengan menggunakan pendekatan Asset based Community Development (ABCD) yang menekankan unsur community driven. Tim pengabdi telah melaksanakan delapan tahapan yang dimulai dari pembentukan tim, training of trainers, wawancara apresiasi, pemetaan aset, observasi dan studi pustaka, FGD, pembuatan video dan poster, sosialisasi, hingga monitoring dan evaluasi. Secara umum, masyarakat menyadari bahwa mereka memiliki aset dan potensi wisata termasuk wisata religi berupa peninggalan Raden Mas Suryodilogo sehingga tim tidak menemukan kendala pada saat pemetaan aset. Masyarakat juga terlibat aktif dan bersedia untuk berpatisipasi pada saat pengambilan gambar hingga penyebaran informasi melalui output dari PkM ini.

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>Students of Islamic Boarding Schools in West Sulawesi come from various ethnicities. They relatively concern about their pride, loyalty, and awareness of foreign language norms as an essential part of the Islamic Boarding School curriculum. It also has an impact on the quality of its acquisition. This study aims to describe the students' behavioral patterns in using foreign languages and their factors. The data was excavated from informants on five Islamic Boarding Schools integrated with stratified random sampling models. Data collection techniques were observations, surveys, and interviews. The obtained data were carefully and critically analyzed based on data reduction, presentation, and verification methods. The results showed that the foreign languages in Islamic Boarding Schools at West Sulawesi are generally used passively because the students’ activities highly focus on improving students’ ability in reading. The emphasis is also on the ability to understand Arabic text. Regarding Islamic Boarding School that applies language development for reading and active communication, sociologically, students use foreign languages only in a small number of linguistic situations and in specific domains, namely education. Culturally, foreign language behavior breeds symptoms of multilingualism, bilingualism, code-switching and code-mixing, monolingualism, and interference in all linguistic situations. It is due to the responsibility, loyalty, and motivation of foreign affairs that are still lacking and the insufficient quality of teachers, environmental conditions, and curriculum content.</span></p></div></div></div>