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This paper seeks to examine some of the perceptions and attitudes developed by Muslims in relation to the social conflict of Maluku. This paper argues that there were no single views among Muslims with regard to the conflict. Some Muslim hard-liners in general have demonstrated hostile perceptions and confrontational attitudes toward their perceived enemy. They constructed the conflict as a “religious war,” and demanded that the Indonesian Council of Religious Scholars (MUI) issue a fatwa that would allow Muslims outside Maluku to fight against the enemy in Maluku. The Muslim moderates, on the other hand, tended to avoid religious vocabularies, while attempting to work out peaceful solutions. The semi-official MUI, Nahdlatul Ulama, and Muhammadiyyah perceived the conflict as not religiously driven; they viewed the conflict in a more sophisticated way. They saw no need to wage a religious war and no need to issue a fatwa for a national jihad.

Gaya kepemimpinan merupakan salah satu faktor penentu terciptanya iklim sekolah yang kondusif dan kinerja sistem organisasi yang baik. Dalam lingkungan yang kondusif akan menciptakan mutu layanan pendidikan yang baik pula. Untuk meningkatkan mutu layanan pendidikan, tulisan ini bertujuan menperoleh hasil penelitian model gaya kepemimpinan yang dilakukan di MAN Godean Sleman Yogyakarta. Berdasarkan penelitian ini, diperoleh hasil bahwa gaya kepemimpinan kepala madrasah dalam meningkatkan mutu layanan pendidikan di MAN Godean menggunakan gaya kepemimpinan demokratis , hal ini dapat dilihat dari perilaku kepemimpinan yaitu; (a) mengembangkan sumber daya dan kreativitas karyawan; (b) mengembangkan partisipatif karyawan; (c) musyawarah dan mufakat, dalam merencanakan dan mengevaluasi seluruh kegiatan; dan (d) pembagian tugas dan wewenang disesuaikan dengan kemampuan pendidik dan tenaga kependidikan, sehingga tugas dan wewenang tersebut dapat terlaksana. Dari hasil tersebut tentu pengaruh mutu layanan pendidikan di sekolah tersebut menjadi lebih baik karena menggunakan gaya kepemimpinan demokratis . Kata Kunci: Gaya kepemimpinan, Mutu layanan, Pendidikan

Penelitian ini dilatarbelakangi oleh rendahnya hasil belajar Al-Qur;an Hadits siswa kelas VII B pada materi memahami isi kandungan surat Al-Kafirun dan Al-Bayyinah di MTs Thamrin Yahya Rambah Hilir Kabupaten Rokan Hulu. Subjek dalam penelitian ini adalah guru dan seluruh siswa kelas VII B yang berjumlah 30 orang siswa yang terdiri dari 14 orang siswa laki-laki dan 16 orang siswa perempuan. Sementara objek penelitian ini adalah penerapan model pembelajaran artikulasi untuk meningkatkan hasil belajar Al-Qur;an Hadits siswa kelas VII B pada materi memahami isi kandungan surat Al-Kafirun dan Al-Bayyinah di MTs Thamrin Yahya Rambah Hilir Kabupaten Rokan Hulu. Pengumpulan data dalam penelitian ini menggunakan teknik observasi dan tes hasil belajar. Hasil analisis data dapat disimpulkan bahwa penerapan model pembelajaran artikulasi dapat meningkatkan hasil belajar al-Qur’an Hadits siswa kelas VII B pada materi memahami isi kandungan surat al-Kafirun dan al-Bayyinah, dari rata-rata sebesar 63,33 pada sebelum tindakan menjadi 70,57 pada siklus I dan 78,03 pada siklus II. Hasil uji hipotesis diperoleh harga to sebesar 18,631 jauh lebih besar dari nilai ttabel pada taraf signifikan 5% (2,04) maupun pada taraf signifikan 1% (2,75). Dengan demikian hipotesis alternatif (Ha) dapat diterima. Kata Kunci: Model Pembelajaran, Artikulasi, Hasil Belajar, Al-Qur’an Hadits

Despite the many benefits of virtual distance learning (online), in its course distance education still has many problems. Educators and managers try to continue to improve the quality of teaching and the struggle of online class facilitators to improve the quality of distance education, but it is discovered that online class data is not the student's first choice. The results show that one of the problems in online education comes from the drop out / failure rate of students which is more common in virtual classrooms compared to traditional classes. Other studies reveal several factors such as the time needed to complete the module, lack of understanding of the context in the subject matter, problems with software accessibility, availability of reliable teachers, lack of support from the government and other reasons can create a decrease in motivation and a less conducive learning atmosphere. Keywords: Online, Distance, Education, Failure.

This paper appointed the Taushiyah Assembly and dhikr, if it is associated with the Geertz trichotomy is a ritual associated with santri. In this assembly Mr. Heri gives taushiyah from Islamic sources such as the Qur’an, Hadith, and Ulama’s books. Tradition is very thick content with the santri. The interesting thing to be lifted from this assembly is that although the taushiyah and dhikr assemblies are santri traditions, but the jama’ah who follow this assembly come from the priyayi and abangan elements. Priyayi elements such as Geertz’s trichotomy in this assembly can be represented by government officials, military personnel and village apparatus. The abangan element in this assembly can be represented from the community around Pager Gunung who often do ritual Slametan. These three different elements have different goals and captures in following the Taushiyah and dhikr assemblies. The author will show an example of the three elements of santri, priyayi and abangan in following the taushiyah and dhikr majlis. Taushiyah activities and dhikr are activities in which contain several aspects that can be examined, we can see from what they read, the tolerance of study community, and the Kyai’s strategy that made this study lasting by incorporating Qur’anic values. The Qur’anic values given by Kyai to the community are derived from the Qur’anic verses that derive the essence of his lesson to be applied in the daily life of the community. Qur’anic values are meant lessons that can be taken for daily life derived from the content of verses in the Qur’an. In this study, the author will discuss about the stability that exists in this taushiyah and dhikr majlis and their relationships with the preservation of Qur’anic values in it. Then also the preservation of Qur’anic values when applied in the life jama’ah. To analyze the stability of taushiyah and dhikr assemblies, the author used the theory of functional structuralism initiated by Talcott Parson. The focus of the study was on the four functions of value that are adaptation, purpose, integration, and latent situation.

Advances in technology and information provide new opportunities for preachers to be able to take part in spreading Islamic teachings through various social media platforms. One of the preachers who took the role to preach through social media was Habib Husein Jafar al-Hadar. This article examines Habib Husein Jafars missionary activities on the social media platform he uses, Youtube. The researcher analyzes the data by observing virtually and visually (virtual ethnography) on the dakwa content displayed by Habib Husein Jafar through Youtube. The study shows that: 1) the attention to the spiritual enlightenment efforts of the younger generation is the basis of the selection of the social media platform Youtube - because based on previous research, the users of this social media platform are 18-29 years of age; 2) starting from the dakwa consumers who are primarily young people, the content they present is suitable to their needs and lifestyle and 3) by using the concept of the circuit of culture analysis, Habib Husein Jafar in various ranges can reconstruct people's perception of ones definition of holiness. It is not limited based on normative appearance - cloaked and sacrificed, for example - but more on the substantive side, namely by behaving and having knowledgeable skills. With the variety of content, he could visualize himself as a pious young man by not abandoning his social status as a young person.

Religious communities use the internet as a spiritual network to seek spiritual goals, and they interpret it through narratives shared through online spaces. This emphasizes the need for freedom and spiritual experiences so that they can share with others. So, people often associate their participation in online religion with a level of spirituality and confirmation of religious identity. Online religion seeks to adapt religion to form a network of spiritual interactions. This study discusses the use of the Internet by Majlis Tafsir Al-Qur’an (MTA) on the website www.mta.or.id in communicating ideology to the congregation. This research data collection uses the method of observation and documentation. The results of this study indicate that the use of digital technology by MTA is to promote ideology. MTA announces content regarding manhaj, terrorism, politics, the spirit of friendship / ukhuwah between members, and cooperation between scholars and the government.

Artikel ini mendiskusikan model kolaborasi antara pemerintah dna pesantren dalam penanganan isu terorisme di Indonesia. Topik ini penting karena terorisme telah menjadi masalah kompleks dan solusinya memerlukan kolaborasi yang baik dari berbagai kelompok, pemerintah dan non-pemerintah. Oleh karena itu, penulis mengadakan penelitian kualitatif dengan metode wawancara mendalam, studi pustaka, dan Focus Group Discussion (FGD) sebagai metode pengumpulan data. Para informan dan mereka yang terlibat dalam penelitian ini merupakan perwakilan dari pemerintah dan pimpinan pesantren yang berasal dari berbagai latar belakang. Data yang terkumpul dianalisa dengan menggunakan Nvivo 12 plus. Penulis menemukan bahwa pemerintah dan pesantren telah berkolaborasi dalam menghadapi isu terorisme, tetapi upaya tersebut belum optimal karena beberapa tantangan. Oleh karena itu, model of job sharing dalam pengembangan kolaborasi yang sudah berjalan perlu dilakukan. Kata Kunci: model, kolaborasi, pemerintah, pesantren, terorisme, Indonesia Abstract: This article discusses the collaboration model between the government and pesantren in dealing with the issue of terrorism in Indonesia. This topic is important because terrorism has become a complex issue, and the solution requires good collaboration from all groups, both government and non-government. Therefore, the authors conducted qualitative research using in-depth interviews, literature reviews, and Focus Group Discussions (FGD) as data collection methods. The informants and participants were the representatives of the government officers and the leaders of pesantren with various backgrounds. The data collected were analyzed using Nvivo 12 plus. The authors found that the government and pesantren had collaborated to face the issue of terrorism, but these efforts were not optimal because there were still several challenges. Thus, it is necessary to develop a model of job sharing to develop the preceding collaboration. Keywords: model, collaboration, government, pesantren, terrorism, Indonesia

Studi ini mengkaji nilai-nilai pendidikan dalam pernikahan adat Gayo. Dengan menerapkan metodologi penelitian kualitatif dimana data diperoleh melalui observasi, wawancara dan dokumentasi, studi ini mengajukan temuan bahwa ada beberapa tahapan dalam proses pernikahan adat budaya Gayo, yakni muginte, segenap dan begenap, begur, mujule mas, mah bei dan munenes. Studi ini menemukan bahwa terdapat nilai-nilai pendidikan dalam setiap tahapan dalam proses pernikahan tersebut. Secara umum, dalam proses pernikahan tersebut terkandung nilai keimanan, ibadah, akhlak dan sosial. Sampai saat ini, adat budaya Gayo, terutama tradisi pernikahan, dimana terdapat banyak nilai pendidikan di dalamnya, terus diwariskan oleh generasi tua ke generasi muda melalui keteladanan, pembinaan keagamaan, dan pembiasaan. Usaha penanaman nilai-nilai tersebut akhirnya mampu memunculkan masyarakat yang islami. Pewarisan budaya dalam masyarakat Gayo terus berlangsung sampai saat ini. Kata Kunci: nilai, pendidikan Islam, pernikahan, tradisi Gayo Abstract: This study examines the extent to which Islamic Educational Values plays in Gayo marriage tradition. By applying a qualitative research methodology where data is obtained through observation, interview and documentation, this study proposes findings that there are several stages in the process of Gayo tradition cultural marriage, they are muginte, segenap and begenap begur, mujule mas, mah bei and munenes. This study finds out that there are Islamic educational values in each stage of the marriage. In general, the marriage process contains values of faith, worship, morals and social. Until now, Gayo cultural tradition, especially the tradition of marriage, where there are many Islamic educational values in it, it is continued to be passed on by the older generation to the younger generation through exemplary, religious guidance and habituation. The effort to cultivate these values has finally been able to create an Islamic society, the heritage of which continues to the present time in the Gayo community. Keywords: values, Islamic education, marriage, Gayo tradition

Tulisan ini menjelaskan proses kontruksi yang terjadi dalam formulasi hukum Islam berwujud Kompilasi Hukum Islam (KHI) dengan mengenal referensi jâwî yang digunakannya yaitu al-Qawânîn al-Syar‘iyyah karya Sayyid Usman. Fokusnya dengan menjawab dua pertanyaan yaitu bagaimana kedudukannya sebagai pedoman para hakim di sekitar akhir abad ke-19 dan awal abad ke-20, dan bagaimana kandungan hukum di dalamnya. Berbasis content-analysis yang didekati lewat sejarah sosial hukum Islam, ditemukan bahwa kontruksi terlihat dari kedudukan referensi jâwî tersebut sebagai pedoman hakim Pengadilan Agama selain pelestari tulisan jâwî dari Ulama Nusantara, dan peneguh kekokohan mazhab Syâfi’î sebagai mazhab mayoritas masyarakat Indonesia. Kontruksi dapat dilihat juga dari kandungannya yang membahas perihal kebutuhan masyarakat saat itu kepada tata aturan penegakan hukum Islam di Indonesia -hingga kontruksi bangunannya dengan tidak melupakan bahwa materi hukum yang bersumber dari kitab-kitab otoritatif juga mesti dikedepankan tanpa menafikan adat kebiasaan negeri yang terpuji atau tegasnya kearifan lokal. Kata Kunci: Al-Qawânîn al-Syar‘iyyah, Hukum Islam, Sejarah Abstract: This study describes the construction process that occured in the formulation of Islamic law in the form of Islamic Law Compilation (Kompilasi Hukum Islam/KHI) by recognizing the use of jâwî reference, namely al-Qawânîn al-Syar‘iyyah by Sayyid Usman. This study focuses on answering two questions, i.e. how was the position of this compilation as a guide for judges in the late 19th and early 20th centuries, and what was the content of the law in it? Based on content-analysis approached by the social history of Islamic law, the writers find that the construction can be seen from the position of the jâwî reference as a guideline for Religious Court judges apart from being preserver of jâwî writings from the ulama in Archipelago, as well as affirming the robustness of the madhhab Shâfi‘î as the majority in Indonesian. The construction can also be seen from its content which discusses the needs of the community at that time for the order of Islamic law in Indonesia-as well as its structure in the form of legal material sourced from authoritative books which must also be put forward without denying the praiseworthy customs of the country or the strictness of local wisdom. Keywords: Al-Qawânîn al-Syar‘iyyah, Islamic law, history

Terrorism has been one of the problems that is still an actual issue in Indonesia. Studies on this issue have caught the attention of researchers. This study will examine the roots of the emergence of terrorism and strategies for dealing with it in Indonesia. By applying qualitative research methods, this article implies that the emergence of terrorism is based on the problems of ethnic egoism, poverty, non-democratic systems and discrimination. To deal with terrorism in Indonesia, this study proposes a solution where terrorism must be handled through strengthening the role of the government, ulama or the learned Muslim scholars and academia of universities. These three parties must synergize maximally to prevent the emergence and movement of terrorism in Indonesia. In addition, the government needs to strengthen national defense institutions, minimize social disparities, respect human rights and create laws that do not conflict with the social conditions of society, and it is at this juncture that study contributes to the handling of terrorism in Indonesia.Abstrak: Terorisme merupakan persoalan yang masih menjadi isu aktual di Indonesia. Kajian mengenai masalah ini telah menyita perhatian para peneliti. Studi ini akan mengkaji akar kemunculan terorisme dan strategi penanganannya di Indonesia. Dengan menerapkan metode penelitian kualitatif, artikel ini mengajukan temuan bahwa kemunculan terorisme didasari oleh persoalan egoisme kesukuan, kemiskinan, sistem non-demokrasi dan diskriminasi. Untuk menangani terorisme di Indonesia, studi ini mengajukan solusi dimana terorisme harus ditangani lewat penguatan peran pemerintah, ulama dan perguruan tinggi. Ketiga pihak ini harus bersinergi secara maksimal untuk mencegah kemunculan dan pergerakan terorisme di Indonesia. Pemerintah perlu memperkuat lembaga pertahanan nasional, meminimalisir kesenjangan sosial, menghargai hak asasi manusia dan menciptakan undang-undang yang tidak bertentangan dengan kondisi sosial masyarakat. Studi ini memberikan kontribusi bagi penanganan terorisme di Indonesia.Keywords: terrorism, Islam, Indonesia, government, ulama

Penelitian ini berupaya menjelaskan makna dan fungsi kepunan dan malet dalam masyarakat Bangka dengan perspektif tafsir kebudayaan. Tulisan ini diawali dengan menelisik makna keduanya menurut pemahaman komunitas masyarakat Bangka. Pada tahap kedua, artikel ini akan memaknai kepunan dan malet tersebut dengan pendekatan tafsir kebudayaan. Dengan paradigma tafsir kebudayaan, kepunan yang umumnya dipahami oleh komunitas masyarakat Bangka sebagai adat istiadat, mitos, dan syirik, bahkan dianggap sebagai penyebab bala’ sebenarnya dapat ditafsirkan sebagai bentuk solidaritas sosial masyarakat Bangka. Sedangkan malet yang oleh komunitas masyarakat Bangka dipahami sebagai bentuk penolak bala’ dapat dipahami sebagai wujud etika sosial masyarakat Bangka dalam menghargai dan menghormati pemberian orang lain. Keywords: kepunan, malet, tafsir kebudayaan Abstract: This study is an attempt to unveil the meaning as well the function of kepunan and malet culture in Bangka society with a Qur’anic exegeses perspective. This research begins by examining the meaning of both (kepunan and mallet) and how they function according to the understanding of the Bangka community. In the second stage, this study will interpret the kepunan and malet with the cultural interpretation approach. With this cultural interpretation paradigm, the kepunan which is generally understood by the Bangka community as customs, myths, and syirk (an act and belief of polytheism), even considered as the cause of disaster is eventually interpreted as a form of social solidarity of the people of Bangka. While malet which is understood by the Bangka community as a form and means of rejection of disaster and bad things, could be understood as a form of social ethics of the Bangka community in respecting the gifts of others. Keywords: kepunan, malet, cultural interpretations

Maqāṣid sharīʿa is considered as a theory that can be applied to analyze the objectives of Islamic law. One of the developments of Islamic law in Indonesia, and in the Muslim world in general, is concerned with religious courts’ decision made by judges. This study analyzes court decisions from the maqāṣid sharīʿa perspective. This qualitative study focused on the divorce cases from the religious court of Salatiga district, Central Java. Twenty percent of the cases in 2017 were proportionally selected. This study shows that there were various reasons of divorce, ranging from constant quarrels to spousal negligence. The other reason was conversion, where one couple left Islam. The court decisions on those divorce cases suggest that the judges attempt to uphold the principles of maqāṣid sharīʿa, such as the preservation of life, descendant, asset and religion. Depending on the respective case, the judges may grant the petition if it will give a greater benefit to the parties concerned that does not contrary to the maqāṣid sharīʿa.

This article aims to analyze the relationship between the teacher and the congregation of the Naqsabandiyah in local political action and their relationship with local political elites. This study uses a qualitative approach that aims to interpret a case that will be carefully examined and analyzed using periodic descriptive analysis methods. The results of this study indicate that the pattern of relations between teachers and congregation of the Naqsabandiyah groups in local political action in Rokan Hulu Regency tends to be more accommodating to the authorities, where the political orientation of this group has undergone a transition from traditional to rational action with its own political choices. Then, the relationship between the group and local political elites in socio-religious practices has confirmed the existence of a very strong religious and political relationship, where the Naqsabandiyah sees Achmad (local political elite) as a group representation traced from the existence of kinship ties.

Signs, symbols, and meanings are important elements in human interaction. This research aims to reveal how the signs, symbols, and meanings related and can be used to describe the relationship among students in Reog culture staging. The results of the study showed that interaction between muslim’s players on the Reog stage forms togetherness, soul sacrifice, struggle, and friendship. This research of signs, symbols, and meanings in the relationship among Islamic students in Reog staging can be obtained that communication is the process of tagging and signification on signs to obtain a mutual understanding of meaning that involves human creativity in the production, exchange, and meaning process of the signs and symbols. The islamic values of students in Reog Muharam stage are leadership, togetherness, mutual respect and the means of silaturrahmi of muslim’s community in Ponorogo.

Audio-visual or film is one of the strategic means of intercultural communication. Films are often used as a medium of propaganda for partisan and partial political interests, leading to misunderstandings of a culture. The destruction of a nation's cultural meanings and values always involves audio-visual media to create psychological effects in building opinion and mobilizing the masses. Iran and its culture are the victims of world misunderstanding. However, the films directed by Iranian filmmakers have opened a ‘cultural dialogue’ with dignity and in an artistic manner. This study aimed to examine Iranian cultural communication patterns through cinema and identify Iranian cultural symbols that influence cultural communication. This research used Symbol and Value Theory. Symbols and values influence political and cultural campaigns. This research employed the Gestalt method that involved descriptive coding of sentences and images and recording of contents. Through Gestalt, we can interpret the meaning and behavior displayed by humans in certain situations. The films ‘Children of Heaven’, ‘Color of Paradise,’ and ‘Baran' directed by Majid Majidi, communicate essential aspects of Iranian culture, showing the spirit of resilience of Iranian society today, which is rarely included in the news due to global politics. The representation of Iranian culture is presented in very natural and simple ways without using visual effects. The reproduction of Iranian culture in the three films above uses a measured, intense, and substantive approach and shooting angle. The spirit of Sufism was reflected in the production process and the Iranian cinematic contents.

Identity characterizes each individual, especially for scholars, both lecturers, and students. This study aims to explore the identity of Islamic fashion styles within the scope of higher education in the city of Semarang. This research uses a qualitative approach with a case study method. The research informants consisted of four lecturers and four students at private and public campuses in the city of Semarang. The findings of this study indicate that one way to express an identity for muslim scholars to use islamic clothing or clothing. Clothing has now gone beyond its function to protect the body but has become a means of communication that can express one's identity. With the development of the times, clothing also has a role that changes with time. Now islamic fashion is a necessity for muslim scholars to follow trends while maintaining self-respect and covering their aurat (i.e. body parts required by Islam to be covered).

Nu>r is one of the main vocabularies and the name of sura in the Qur'an. Nu>r, which is often interpreted as light, is one of the theme that interest many mufassirs, especially Sufi’s mufassir. One of them is Sahal bin ‘Abdullah al-Tustari. He lived at the beginning of the 3rd century H. His most famous book is Tafsir al-Qur’an al-‘Azim. This Tafsir book is one of the first Tafsir in the field of Sufi interpretation which until now, in the introductin of his book he said: "The meaning of Dzahir is a general meaning that has been read through his words. Whereas the inner meaning is the meaning of the understanding it contains, the specific meaning desired. " Interpreting the Koran with this model is not only enough to struggle with language, but there is an aspect of nur given by Allah in the heart of a person who is clean of soul and mind. Therefore, the theme of nur among Sufis has an important position for the enlightenment of the human soul in guiding and finding true happiness and truth. The purpose of this study is to try to explore and explain the interpretation of the verses about nur and its interpretation patterns in the book of Tafsir al-Qur’an al-‘Azim by Sahal bin ‘Abdullah al-Tustari. The method used in this research is descriptive-analytical with the term thematic, which is a method that collects all the relevant verses in the same theme and then analyzes them one by one. This research found. First, Sahal bin ‘Abdullah al-Tustari's interpretation of verses about nur is divided into two parts: first, the interpretation related to verses which directly contains al-nur's wording in it. Second, the interpretation of nur in verses that does not contain al-nur's wording. Which has implications for two kinds of interpretations, namely exoteric and esoteric. As for the result, there are eight meanings of nur explained by Sahal al-Tustari in his commentary and the theory of nur Muhammad is the most strikingly significant meaning in his esoteric interpretation. Second, regarding his interpretation pattern, Sahal al-Tustari does not use a regular pattern in explaining interpretation about nur. Al-Tustari only interprets verses which according to him need to be interpreted according to the indications which he found in those verses.

Kısa vadeli likidite sağlama ihtiyacının yanı sıra likidite fazlalığını kısa vadeli değerlendirme ihtiyacı finans kurumlarının ortak problemleridir. Konvansiyonel finans kurumları bu ihtiyaçlarının büyük kısmını repo-ters repo işlemleri ile karşılarken katılım finans kurumları ise faiz şüphesi nedeniyle repo-ters repo katılım bankacılığı ilkelerine uymadığı için bu ihtiyaçları karşılama konusunda problemler yaşamaktadır. Bu durum konvansiyonel finans kurumları ile rekabet halindeki katılım finans kurumları aleyhine işlemektedir. Bu makale repo işlemini ana hatlarıyla açıklayıp fıkhi boyutunu izah ettikten sonra Malezya’daki geri alım vaadi ile satım (SBBA), Türkiye’deki geri alım vaadi ile satım, organize teverruk (banka teverruku), menkul kıymet rehinli karz sözleşmesi ve puantaj sistemi ile tekaruz anlaşması gibi halihazırda İslam dünyasında katılım finans kurumlarının repoya alternatif olarak uyguladıkları işlemleri ele almaktadır. Öte yandan bu çalışma kira sertifikalarının geri alım vaadi ile satımı, yatırım fonları, kira sertifikalarının alım satımı ile teverruk işlemi için katılım finans ilkelerine uygun bir pazar kurulması ve devlet destekli karz-ı hasen fonlarının kurulması gibi katılım finans kurumları adına repoya alternatif olarak düşünülen öneriler üzerinde yoğunlaşmaktadır.

This study aims to describe the effectiveness of the Participatory Observation learning model and students’ responses to the learning model used in PAI (Pendidikan Agama Islam/Islamic Education). It used qualitative and quantitative methods with a pre-test and post-test nonrandomized group pre-experiment design. The 125 participants who were taken from three public universities, were asked to fill out questionnaires and written interviews. The data were analysed using paired t-test and qualitative descriptive analysis. The results showed that first experiment got a t-score of 6,798 with a significance of 0,000; t-table score at 51 degrees of freedom and a significant degree of 0.05 in the form of 2.032. Second experiment obtained a t-score of 5.991 with a significance of 0.000; the t-table score at 54 degrees of freedom and 0.05 degrees of significance was 2.046. Third experiment achieved a t-score of 6.424 with a significance of 0.000; the t-table score at 20 degrees of freedom and 0.05 degrees of significance was 2.054. When compared, t-score> t-table or significance score

The outbreak of the Covid-19 virus has had an impact not only on the decline of the people's economy but also on the education system in Indonesia. As a result, the learning process is shifted to online learning. The application of online learning is inseparable from various problems, not only concerning facilities and infrastructure but also regarding the goals of education itself. The purpose of this study was to determine the problems of the application of online learning, especially in the affective and psychomotor domains. This research is a qualitative descriptive study. Sources of data obtained through interviews with research subjects Islamic religious education teachers at Islamic Senior High School Miftahul Ulum Opo-Opo Krejengan, Probolinggo. The results obtained indicate that the problems in the application of online learning in the affective and psychomotor domains concern student learning interests, the value of honesty and a sense of student responsibility, and student discipline. Meanwhile, in the psychomotor realm, the problem found is related to the implementation of teacher practice or assessment of student skills

This study aimed to examine and explore the development of student character education models through habituation of programmed tahajud prayers in MTs As-Sa'idah. This research uses a qualitative approach with descriptive methods. Data collection techniques are interviews, observation, and study of literature. The results of this study, are: First, the reality of education in the inheritance of the values ​​of character education through the process of habituating the programmed prayer; Second, the tahajud prayer is a character inheritance model that is able to preserve the values ​​of the Sunnah of the Prophet Muhammad. The inheritance model of character education through habituation of tahajud prayer are: 1) focus, derived from the doctrine of the Qur'an and Sunnah; 2) Procedure, using a direct learning model. And the Third, the character values ​​that can be implemented as a basis for character building show in 9 of character values.

This study investigates religious education practices through Kyai leadership characteristics as the caregiver as well as a decision-maker in pesantren. qualitative data are gathered through documentation, observation, and interview at Pesantren Bina Insani, Yogyakarta. The education at Pesantren Bina Insani has been well known as community-based education, derived from the aspirations of the community, and to meet their interests. As a community-based educational institution, the Pesantren is very dependent upon the initiative and charisma of the Kyai as the leader. The results demonstrate that Kyai Teguh’s charismatic leadership characteristics have turned into unwritten standards for people under his influence in managing the Pesantren and developing their social skills. From leadership theory perspective, Kyai Teguh’s characteristics are the rational grounds for his followers in terms of decision making, wok-ethics, and social interactions.

Hz. Peygamber’den (s) nakledilen rivayetler dine ait hükümleri bildirmekle beraber toplumsal ve kültürel bağları da etkilemiştir. Rivayetlerin tedvini ile birlikte ortaya çıkan hadis edebiyatı dinin bütün konularını kapsayan eserlerin yanında belirli konuları veya özellikleri barındıran metinler etrafında gelişmiştir. Bu eserlerden kırk hadisler, zayıf hükmü verilen bir rivayette geçen Hz. Peygamber’in şefaatine ulaşma ve fakih olarak diriltilme düşüncesiyle yaygınlık kazanmıştır. Özellikle Abdurrahman Câmî’nin etkisiyle kırk hadisler tam veya kısmî iktibasla ya da tercüme yoluyla nazma çekilerek Osmanlı döneminde manzum kırk hadis geleneği oluşmuştur. Bu makalede zikri geçen ve zayıf kabul edilen "men hafıza" rivayeti hadis ilminin kriterlerine göre incelenmiş tespit edilen 13 sahabiden 41 farklı tariki değerlendirilmiştir. Ayrıca rivayette yer alan idrac ve lafız farklılıkları ile muhaddislerin bu rivayetle ilgili görüşleri dile getirilmiştir. Rivayetin muhtevasına dair yapılan tahlillerin yanı sıra Osmanlı şairleri özelinde rivayetin kırk hadis geleneğine etkisi ortaya konmuştur., The narrations narrated from the Prophet (pbuh) inform the religious judgements and also affected social and cultural ties. The hadith literature, which emerged with the compilation of narrations, has developed around texts that cover all subjects of religion as well as works that include certain subjects or characteristics. Among these works, forty hadiths have become widespread with the thought of attainment of the intercession of the Prophet and being resurrected as a faqih which is mentioned in a narration regarded as weak. Especially with the influence of Abdurrahman Câmî, the poetical tradition of forty hadiths was formed during the Ottoman period, being written in verse in full or partial quotation or translation. In this article, the aforementioned narration of men hafiza, which is considered weak, has been examined according to the criteria of the hadith science and 41 different tariqs from 13 detected companions are evaluated. In addition, the differences of idraj and wording versions in the narration and the views of the hadith scholars about this report were expressed. In addition to the analyzes made on the content of the narration, the effect of the narration on the tradition of forty hadiths has been revealed for the Ottoman poets were expressed.

Arap dili ve belâgati Kur’ân’ın doğru anlaşılması ve yorumlanmasında en önemli etkenlerdendir. Apaçık Arapça olarak inen Kur’ân bu dilin en beliğ ve fasih kullanımlarını içerisinde barındırmaktadır. Dili ve kullanımları bilinmeyen bir kitabın doğru anlaşılması mümkün değildir. Bu nedenle Kur’ân’ın doğru anlaşılıp yorumlanması adına birçok çalışma Arap Dili ve Belâgati konularına tahsis edilmiştir. Bu çalışma belâgat ilminin me‛ânî başlığı altında ele alınan fasıl ve vasıl konusunu Kur’ân yorumuna etkisi açısından inceleyecektir. Ardı sıra gelen cümlelerin birbirleriyle ilişkisini konu edinen fasıl ve vasıl, bu cümlelerin hangi durumlarda birbirinden ayrılması, hangi durumlarda bitişik olarak getirilmesi gerektiğini ve bunların sebeplerini ortaya koyar. Bunların üzerine hangi anlamların ortaya çıktığını ifade etmesi yönüyle de Kur’ân yorumu açısından son derece önem arz eder. Özellikle de ayetlerin birbiriyle ilişkisine dair sonuçları olması bakımından ayetler arası münasebet konusunun da ilgi alanına girer. Çalışmada öncelikle fasıl ve vasıl kavramları tarif edilecek, sonrasında da örnek ayetler üzerinden bunların Kur’ân yorumuna etkisi ortaya konulacaktır.

Significant studies have been conducted on the origins and develop-ment of Islamic law in the past years. However, in regard to the first century AH, a lack of solid identified references has raised doubts around the accuracy of the reported facts during this period. For this reason, we explored a new reliable document referred to as Risālat al-Farā’iḍ, from the first century. It is accepted that this work was first written by Zayd b. Thābit (d. 45/665) and then annotated by Abū al-Zinād (d. 130/748) who lived during both the first and second centuries. In this study, it will be determined that based on the similarity between al-Muwaṭṭa’ and Risālat al-Farā’iḍ in nearly thirty-five paragraphs, Risālat al-Farā’iḍ has served as a source in the writing process of al-Muwaṭṭa’, besides, it has revealed consistent information about ʻamal (practice) of ahl al-Medīna. Finally, through this document analysis, it will be revealed that the claim that the basic hadith collections are based not only on the oral narrations but also on the written documents will be more accurate.

Choosing a career as an Early Childhood Education Teacher is both challenging and joyful. Not everyone is interested in this profession except for those who have strong motivation. This study aims to identify students’ exact motivation to select the Early Childhood Education Department at Public University. This study uses combined qualitative and quantitative methods (exploratory mixed methods design). Sources of qualitative data were taken from twenty informants through in-depth interviews and analyzed using NVivo 10 analysis software, while sources of quantitative data were taken from a hundred correspondents and analyzed using SPSS 20 software. Both qualitative and quantitative data analyses showed that students have seven motivations to select the Early Childhood Education Department. Those seven motivations are: i) parents encouragement (81%); ii) job opportunities after graduation (83%); iii) loving kids (85%); iv) teaching is a noble profession (100%); self-will (70%); vi) the choice to be a teacher (76%); and vii) Early Childhood Education is not difficult, but joyful (80%). The study has successfully revealed seven students’ motivations for selecting the Early Childhood Education Department at Public University. This study’s results can be used as preliminary data for subsequent researchers to examine this problem in different contexts and issues. This study’s findings need to be continued by the next researcher by examining the correlation between motivational aspects with various other variables. However, this data can also be used as an initial reference for examining the issues and problems in different contexts.

Rönesans ve ardında Aydınlanma dönemiyle beraber gerçekleşen bilimsel ilerlemeler fazlaca dikkat çekmeyi başarmıştır. Bunun sonucunda modern bilim, bilginin en güvenilir kaynağı olarak kabul edilerek onun her meseleyi çözebileceği bir zemine oturtturulmuştur. Öyle ki bilim, Tanrı’nın var olup olmadığına dair de bilgi üretebileceği dillendirilmiştir. Bu aşamada ideolojik yaklaşımların ve din adına sergilenen bazı temelsiz akıl dışı argümanların katkısıyla da bilim artık kutsal bir müesseseye dönüştürülmüştür. Kutsala dönüştürülen bilim, bir diğer kutsal olan dinle artık ortak bir zeminde buluşamayacak hale dönüşmüş ve yanlış bir dikotomiye alet edilmiştir. Dolayısıyla artık ilerleyen bilim, yavaş yavaş “Tanrı’yı yok etmeye” başlamıştır. Artık bu hale dönüşen bilim anlayışı ateistlerin de en büyük destek noktaları olmuştur. Kutsala dönüşen bu bilim anlayışı her ne kadar temelde Hıristiyanlık inancına karşıt olarak ortaya çıkmış olsa da yer yer tüm inançlara yansıtılmaya çalışılmıştır. Oysaki bilimden, “bilimin ilerlemesiyle Tanrı’nın yok olacağına” dair veri sunmasını beklemek aslında bilimin sınırlarından bihaber olmayı gerekli kılmaktadır. Bilimin ilerlemesiyle inancın yok olacağı söylemi, İslam dini açısından kabul edilebilir bir argüman olarak görülmemektedir. Çünkü İslam, aklı dinamik olarak tasvir etmekte ve tabiatı Tanrı’nın varlığının delili olarak sunmaktadır. Diğer taraftan bilimin ilerlemesiyle Tanrı’ya yer kalmayacağını iddia edenlerin unutmaması gereken önemli husus, dinin/imanın bir bilgi eksikliği olmadığı aksine bilginin insanı tasdiğe yönelttiği gerçeğidir. Ayrıca Müslümanların bilimde geri kalmalarının sebebini onların inançlarına bağlayanlar, bunu siyasi, sosyal ve ekonomik bazı sebeplerde araması gerekmektedir.

This study aims to examine the leadership of the kyai in Pesantren Salâfiyah Cidahu Pandeglang. It specifically explored the leadership of the kyai and its role in internalizing nationalism values for students in pesantren. This study used a descriptive-qualitative method. The data were obtained through interviews, observation and documentation. The results showed that the leadership of the kyai has played a role in internalizing a spirit of nationalism for the students. The process of internalizing the spirit of nationalism was carried out through giving advice and exemplary, book recitation activities, baḥṡ al-masâ'il, community service, entrepreneurial activities, organizational activities, leadership training, maintaining traditions, and democracy-related activities. Lack of the students' motivation to learn and the limited facilities and infrastructure were the obstacles in nurturing the values of nationalism. To solve the obstacles, kyai provided motivation for the students, built the students' confidence and self-confidence, and established network with the society and government.

The purpose of this study was to examine the influence of two independent variables; emotional intelligence and big five personalities, on the dependent variable, namely the bullying behavior of teenage santri at pesantren (Islamic boarding schools) in West Sumatra. This study used a quantitative approach with multiple regression analysis methods with a significance level of 0.05 or 5%. The sample consisted of 200 santri in pesantren of West Sumatra, taken using a non-probability sampling technique. The data collection instruments used the Wong and Law's Emotional Intelligence Scale, the Big Five Inventory and the Revised Olweus Bullying/Victim Questionnaire (OBVQ). The results of this study indicate that there is a significant influence on emotional intelligence and big five personality toward bullying behavior of santri. Emotional intelligence consist of self-assessment, emotional assessment of others, emotional regulation, emotional use. The big five personality consist of extraversion, agreeableness, conscientiousness, neuroticism, openness. The hypothesis test results show that two minor hypotheses significantly affect the bullying behavior of santri in pesantren, namely the emotional regulation dimension of self-emotional assessment and the agreeableness dimension of the big five personalities.

This study aims to examine the effect of using interactive compensatory model (ICM)-based integrated thematic learning tools to improve students’ reading comprehension of information text comprehension for fifth grade elementary school. This research was conducted in three stages. The first phase of the preliminary study included a literature study, field surveys and expert-validated initial product preparation. The second stage of development included limited trials and extensive trials through experimental methods. The third stage was product testing and socialization of the results to try out its efficacy. Data were obtained through observation, interviews, questionnaires and test (pre-test and post-test). This study used a sample of 504 grade fifth students in 12 elementary schools in Bandung Regency. The results of this study indicate that the use of ICM-based integrated thematic learning tools has a significant effect on students’ improvement for reading comprehension on information text for fifth grade elementary school. This is evidenced by the difference in students’ reading comprehension ability before and after learning using ICM-based integrated thematic learning tools. This research has implications for the ease with which teachers can achieve learning objectives with the support of teaching materials, media, worksheets and interesting and practical activities that can stimulate students to improve their reading comprehension skills.

This article examines the local government and state representation in response to religious violence against Shi’a minority groups. Intensive scholarly debates on this issue have ignited, especially on what made the government showed an exclusive response to religious violence. Scholars have argued that state agencies commonly tend to take a safe position though no contradictory policies that please conservative groups. This research was conducted through six-month fieldwork in Bondowoso regency, East Java province, in 2017 and 2018. The data was collected through ethnography and in-depth interviews with relevant sources. In this study, I argue that not all government agencies respond exclusively to violence against minority communities. Through a case study on Sunni-Shi'a tension in Bondowoso, East Java, this study reveals that the local government showed inclusive attitudes to protect the rights of Shi'a adherents to practice their faiths. Such responses are aimed to maintain well-developed plurality, harmony, and civil rights for minority citizens of Bondowoso. This study confirms that inclusive local state officials become the critical factor to the sustainability of human rights, religious freedom for the minority and democratization.

Artikel ini mengungkap bahwa dalam merespons diskriminasi beragama yang menimpanya selama belajar di lembaga pendidikan, pemuda Aboge tak menerimanya dengan pasrah. Alih-alih diam dan menerima menjadi sasaran labeling heresy di lembaga pendidikan, pemuda Aboge mengembangkan beragam survival tactics dan meresponsnya dengan melakukan mimikri dan perlawanan diam. Bentuknya, pertama, melakukan mimikri dalam multiple identity, antara NU dan Aboge. Kedua, berpura-pura sedang menstruasi sebagai bentuk kamuflase di pesantren namun diam-diam salat dan baru memulai puasa Ramadan ala Aboge keesokan harinya. Ketiga, berpura-pura melakukan ibadah sunah untuk mengesankan keesokan harinya dirinya telah mulai “puasa wajib” Ramadan bersama mayoritas. Artikel ini adalah hasil penelitian kualitatif dengan teknik wawancara mendalam yang menempatkan mimikri Homi K. Bhabha dan perlawanan diam James C. Scott sebagai teori, dan pos kolonial sebagai pendekatan. Hasil studi ini mengungkap bahwa meski salah seorang pemuda Aboge belajar di tengah lanskap komunitas ordinat kampus Muhammadiyah, ia tak menjadi obyek subordinat. Mereka melakukan kamuflase dengan mimikri menggunakan identitas ordinat Muhammadiyah serta memanfaatkan in-between space untuk dapat survive. Nampaknya, pemuda Aboge justru menciptakan ruang baru dengan mengkonstruksi identitas lain secara artifisial, yakni mimikri dengan identitas NU sebagai taktik bertahan. Kertas kerja ini menghasilkan sebuah implikasi penting dalam studi poskolonial, yakni ruang ketiga yang berbeda dengan in-between space yang ditawarkan Homi K. Bhabha. Ruang ketiga yang diciptakan pemuda Aboge adalah ruang identitas baru yang tak mengadopsi identitas kultural penjajah dan terjajah, karena pemuda Aboge meminjam identitas NU untuk melakukan mimikri saat menghadapi sang ordinat.

Input sumber daya manusia di perguruan tinggi dituntut untuk memiliki kemampuan berpikir tingkat tinggi (High Order Thinking Skills, HOTS) yang meliputi kemampuan menganalisis, mengevaluasi dan mengkreasi materi. Dengan demikian, keberadaan tes masuk perguruan tinggi menjadi salah satu intrumen penting dalam melakukan seleksi sumber daya manusia. Artikel ini bertujuan mengeksplorasi peta HOTS pada soal Ujian Masuk Perguruan Tinggi Keagamaan Islam Negeri (UM-PTKIN) materi Pendidikan Agama Islam (PAI) tahun 2018 dan perbandingan tingkat HOTS pada soal kelompok materi ujian PAI. Artikel ini juga didukung oleh hasil kajian kepustakaan. Hasil kajian menunjukkan bahwa item soal UM-PTKIN materi PAI berada pada kategori HOTS dan kemampuan berpikir tingkat rendah (Low Order Thinking Skill, LOTS). Materi Akidah Akhlak menjadi penyumbang terbanyak dan Al-Quran Hadith sebagai penyumbang paling sedikit pada soal kategori HOTS. Program Studi Pendidikan Agama Islam (PAI) adalah prodi yang sangat diminati sekaligus lulusannya sangat dinanti untuk dapat menyemai pemahaman keislaman untuk menjawab berbagai tantangan sosial, politik, dan keagamaan di Indonesia. Artikel ini memberikan rekomendasi bagi pemangku kebijakan UM-PTKIN untuk dapat meningkatkan jumlah komposisi soal HOTS dalam seleksi-seleksi selanjutnya agar dapat meningkatkan kualitas input mahasiswa PAI di periode-periode berikutnya.

This article discusses Islamic civilians' struggles in gaining recognition of ‘positivization’ of Zakat Law No. 38/1999 and analyzes dynamics of relations between religion and the state in Indonesia. A period of democratic transition from Suharto to B.J. Habibie (Reform era 1998) marked an entry point for a new phase of state juridical recognition to Islamic law. In this paper, the dynamics of political recognition of zakat law are elucidated from a historical-critical analysis. The findings are twofold. Firstly, the zakat law was enacted during B.J. Habibie’s administration, where waves of democratization began. Secondly, the Islamic civilians played an important role in institutionalizing zakat and providing political support for the Ministry of Religion's efforts in proposing Zakat Management Bill (RUUPZ) to the House of Representatives. The state acknowledged multicultural society by adopting their living religious law whose application does not threaten the nation's unity.

This research aims to determine the contribution of the intensity of playing online games and the supervision of both working parents towards the child's religiosity in MAN 2 Probolinggo. There were 100 students of MAN 2 Probolinggo used as the samples. This study used purposive sampling technique with some criteria. In testing the hypothesis, the researcher utilized regression analysis techniques. The method of data collection was through questionnaires given to respondents. Based on the results of data analysis using logistic regression, it can be seen that the partial influence of the intensity of playing online games showed significance value of 0.000, which was smaller than 0.05, and the supervision of both working parents generated its significance value of 0.000 (smaller than 0.05) towards the religiosity of the child. These results indicate that there is influence of the intensity of playing online games and the supervision of both working parents towards the religiosity of the child in MAN 2 Probolinggo.

This study examines Tājuddīn al-Subkī’s concept of ḥifẓ al-‘irḍ, as an essential part of maqāṣīd al-sharī’a, and uses it to analyze hoax news. To limit this study, the authors focuse on two crucial aspects. First, what is the concept of ḥifẓ al-‘irḍ according to Imam Tājuddīn al-Subkī? Second, how to contextualize ḥifẓ al-‘irḍ in the contemporary time to approach hoax news? This library research uses content and critical analysis to Tājuddīn al-Subkī’s thoughts, which are contained the works written by himself and those written by scholars after him. This study argues that al-Subkī initiated the concept of ḥifẓ al-‘irḍ (maintaining honor). As an essential part of maqāṣīd al-sharī’a, ḥifẓ al-‘irḍ must be held in addition to five other main purposes, namely maintaining the soul, religion, reason, lineage, and treasure. According to al-Subkī, defending honor can be equated with keeping the lineage because the two have a close and robust relationship, especially when discussing adultery and qadhf/قذف (accusing people of committing adultery). The spread of hoaxes today is like qadhf in Islamic law. The hoax spread must be stopped because it causes damage to the life of society, nation, and state. Preventing injury and realizing benefits are at the core of maqāṣīd al-sharī’a.

In the digital era 4.0, the necessary e-learning skills of the santri at the Gontor 12 Tanjung Jabung Timur modern Islamic boarding school are fundamental to be included in the pesantren education management system. The goal is to improve the students' skills to be highly competitive with other public school graduates. This research examines the education management applied and the learning methods implemented to support the students' skills at the boarding school. The methodology used in this study is a qualitative descriptive approach with a type of case study. This approach can clearly explain the phenomena of the research phenomena and entirely from the new findings at the Pondok Pesantren Modern Darussalam Gontor 12 Tanjung Jabung Timur. This study indicates new effective methods to support e-learning-based santri skills through the learning process using the Yadan-Biyadin method. Yadan-biyadin is a method of conveying material from one hand to another or from one santri to another.

Toplumların sosyal yapısının harcı yahut temeli mesabesinde olan ahlaki erdem ve faziletler, kuşaklar arasında daha çok edebi eserlerle nakledilmektedir. Zira toplumların milli sermayeleri olan edebiyatçılar, yaşadıkları dönemde kendilerine tevarüs eden ahlaki birikimi söz sanatları ile yeniden cazibeli edebi bir kalıba döküp sunmaktadır. Cahiliye dönemi de dâhil olmak üzere Araplar, sosyal ilişkilerinde güzel buldukları davranışları şiir kaydıyla muhafaza etmeye çalışmışlardır. Aile içi iletişimden güçlü bir kabile reisinin huzurunda takınılacak tavra kadar pek çok görgü kuralı şiirde nazmedilmiş ve bu türden şiirler Arapların sosyal yaşam rehberi haline dönüşmüştür. Sadece şiir değil mensur eserlerde de sosyal faziletlere dair ilgi çekici ibretlik hikâyeler ve yaşanmış olaylara dair anlatılar bulunmaktadır. Müslüman Arapların henüz hicri ilk yüzyıldan itibaren tanıştığı servet ve beraberinde gelen şehirleşme, sosyalliğin güçlenmesi ve bundan mütevellit olarak da sosyal erdemlerin daha fazla bir önem kazanması sonucunu doğurmuştur. Bu makalede özellikle Abbasi dönemi edebiyatçılarının söz konusu sosyal erdemler bağlamında dikkat çekmek istedikleri hususlar bir araya getirilmiştir. Çalışma, klasik dönemden günümüze ulaşan edebi malzemenin –makale düzeyinde- önemli konu başlıkları halinde tasnif edilmesini amaçlamıştır.

The segregation education system is starting to be abandoned and shifting to an inclusive education system. The inclusive education system is to unite children with special needs (ABK) with children without special needs (ATBK) in the same class they interact with, communicate and learn together. This research uses descriptive qualitative research with data collection obtained from observations, interviews, and documentation. The implementation of Islamic religious education learning for students with special needs at SD Al-Azhar Bukittinggi unites ABK students with ATBK in a fully inclusive classroom under the supervision of class teachers and special companion teachers (GPK). The implementation of Islamic Religious Education learning for children with special needs through inclusive education at SD Al-Azhar Bukittinggi students with special needs assisted by a striking companion teacher has a better understanding of the subject matter than ABK without a special companion teacher.

This article examines the issue of woman-initiated divorce (cerai gugat) for the controversial reason in Indonesian Islam known as nushūz suami or a husband’s disobedience in marriage. In contrast to the Indonesian Compilation of Islamic Law which applies nushūz (disobedience) to wives only, our arguments draw on feminist jurisprudence (fiqh) to show how nushūz also applies to husbands who do not fulfill marital obligations. A husband’s nushūz is overlooked by classical scholars and Indonesian Islamic Law alike, yet when understood in a Qur’anic feminist context, it gives a depth of understanding about women’s choice to divorce as part of a wider gender justice process and the ‘gendering’ of divorce. Based on women’s post-divorce narratives about nushūz, we propose a feminist fiqh understanding of gender equality situated in tawḥīd as a concept with the potential to form egalitarian-inspired persons (muslimah reformis) and ‘essential’ and ‘true’ justice (keadilan hakiki), through reading religious texts and producing knowledge and policies that include women’s experiences and voices along with those of men’s (mubādalah).

Hz. Peygamber’in risâlet ile gönderilmesine yakın zamanlarda Mekke’de ve Arabistan’ın çok büyük bir kısmında putperestlik yaygındı. Ancak hâlâ Hz. İbrâhîm’in tevhit inancına bağlı olan küçük bir zümre bulunuyordu. Hanîf ismi verilen bu kişiler Putperestlik, Hristiyanlık ve Yahudilikten uzak durmaya çalışıyor, güçleri yettiğince ve bilgisine ulaşabildikleri ölçüde Hz. İbrâhîm’in dinini devam ettirmeye çalışıyorlardı. Aradan geçen uzun yıllar Hz. İbrâhîm’in şeriatını büyük ölçüde unutturmuş olsa da onlar en azından Câhiliye’nin içki ve zina gibi kötü alışkanlıklarından uzak durmaya çalışıyorlardı. Allah’tan başka bir tanrıyı da kabul etmiyorlardı. Câhiliye döneminde yaşamış ve vefat etmiş olan Hâniflerden biri de Zeyd b. Amr’dı. O, Mekkelileri inançları dolayısıyla eleştirmesi, putlar adına kesilen hayvanların etlerini yememesi ve aileleri tarafından öldürülmek istenen kız çocuklarını kurtarması gibi özellikleri sebebiyle oldukça dikkat çeken bir şahsiyettir. Ülkemizde Zeyd b. Amr b. Nüfeyl hakkında müstakil bir çalışma yapılmadığı için hem zihniyet hem de davranış açısından çağdaşlarının bir hayli ilerisinde olan bu kıymetli şahsiyeti özel olarak incelemenin uygun olacağı kanaatine vardık.Zeyd b. Amr’ın ne zaman doğduğu ve kaç yaşında vefat ettiği konusunda bilgimiz bulunmamaktadır. Annesi üvey oğlu ile evlenip bu evlilikten Zeyd b. Amr dünyaya geldiği için kendisi maktî bir kişidir. Hem kendi ağzından hem de başka şahısların şahitliği onun yaşadığı dönemde Mekke’de Hanîf olan tek kişi olduğunu göstermektedir.Bazı şiirlerinde de ifade ettiği üzere kendisi bir dönem diğer hemşerileri gibi putlara tazimde bulunmuştur. Onu bu görüşünden vazgeçiren bir olay yaşanmış mıdır, yoksa kendi aklî çıkarımları sayesinde mi Allah’ın birliğine inanmaya başlamıştır, bu konuda kaynaklarımızda herhangi bir malumat bulunmamaktadır. Zeyd b. Amr putlara ibadet etmenin yanlışlığının farkına varınca pek çok beldeyi ziyaret ederek doğru bir din arayışına girmiştir. Rivayetlerden anladığımız kadarıyla doğru bir din bulabilmek için yapılan bu seyahatler birden fazla kez gerçekleşmiştir. Zeyd b. Amr’ın doğru dini bulabilmek için Yesrib, Hayber, Fedek, Eyle, Şam, Musul, Cezîre, Belkâ ve Hîre gibi pek çok bölgeyi ziyaret ettiği anlaşılmaktadır. Yaptığı bu seyahatler esnasında kalbini mutmain eden bir din bulamayan Zeyd b. Amr bilgisine ulaşabildiği ölçüde ataları Hz. İbrâhîm ve Hz. İsmâîl’in dini üzere kalmaya karar vermiştir. Tabi aradan geçen uzun yıllar bu dinin gerekliliklerini unutturduğu için o, sahip olduğu oldukça sınırlı bilgi üzerinden Allah’a ibadet etmeye çalışmıştır. Kaynaklarımızda onun namaz ve hac ibadeti konusunda yaptığı bazı uygulamalardan bahsedilmektedir. Ayrıca o salim bir aklın da bulabileceği içki, zina ve ribâ gibi kötü adet ve alışkanlıklardan da uzak kalmaya çalışmıştır.Zeyd b. Amr belli bir noktadan sonra hemşerilerini de yanlış uygulama ve inançları yüzünden eleştirmeye başlayınca Mekkelilerin, özellikle de amcası ve anne bir kardeşi olan Hattâb b. Nüfeyl’in düşmanlığına maruz kalmıştır. Hatta kendisi Mekke’ye sokulmadığı için Hira Dağı’nda bir mağarada veya bu bölgede kurduğu bir çadırda yaşamaya mecbur kalmıştır.Zeyd b. Amr’ın yaptığı en güzel davranışlardan birisi de aileleri tarafından gömülmek istenen kız çocuklarını kurtarması hatta bu uğurda bazen bu kız çocuklarının ailelerine para vermesidir. Bu davranışı da zihniyet ve davranış olarak çağının oldukça ilerisinde bir insan olduğunu göstermesi açısından yeterlidir.Zeyd b. Amr’ın vefatının ardından eşi Fâtıma bint Ba‘ce’nin ve çocukları Saîd b. Zeyd ve Âtike bint Zeyd’in ilk dönemde İslâm’a girmiş olmaları onun aile üyelerini de olumlu yönde etkilediğini göstermektedir.Zeyd b. Amr nübüvvetten evvel Hz. Peygamber ile görüşerek onun da Câhiliye adetlerini sorgulamaya başlamasına vesile olmuştur.Yine konu ile ilgili farklı rivayetler bulunmakla birlikte Zeyd b. Amr muhtemelen Hz. Peygamber otuz beş yaş civarındayken Mekke’de vefat etmiş ve Hira Dağı’nın eteğine defnedilmiştir. Hz. Peygamber’den gelen pek çok rivayette onun tek başına bir ümmet olarak haşredileceği ifade edilmektedir. Yine onun Cennetlik olduğuna dair rivayetler de bulunmaktadır.

Some concepts in Quran such as the "al-bâkıyâtu's-sâlihât", "bekıyyetullâh" and "ulû bekıyye" are difficult expressions to understand. Because, it is not an easy to determine what the concept "al-bâkıyâtu’s-sâlihât" indicates through language, as the great commentator Taberî rightly points out. One of the main reasons for this is that it is not clearly mentioned what the deeds are described as "al-bâkıyâtu's-sâlihât" in the relevant verses. Another is that these concepts are included in the Meccan sûrahs. Based on this, some commentators have interpreted the concept "al-bâkıyâtu's-salihât" with invocation expressions which included Tawhid by taking into account the period of Mecca. On the other hand, some other commentators have explained the concept in a way that includes all good deeds without making a distinction between the surah of Meccan and Medinan. The concept "al-bâkıyâtu’s-sâlihât" is mentioned in both the sûrah al-Kahf and Mary which were revealed in Mecca. However, it seems unlikely possible to determine what these two adjectives indicate without looking at the context. However, in our opinion, it is possible to determine the meaning of this concept from the context. As in the whole of Meccan surahs, the issues of faith are explained in both contexts in which this concept is included. The commentators explained the concept by taking into account the relevant context and hadiths on the subject. Therefore, they interpreted this concept with phases such as "subhânallah", "alhamdulillâh", "la havla velâ quwwata illâ billâh" and "Allâhu akbar that express belief in Allah". In our opinion, this interpretation seems appropriate in context from the beginning of the prophecy. Therefore, the explanations that made about the concept and including all the worship, do not fully reflect the meaning of concept. Because it is a known issue that most of prayers are prescribed as obligatory in Medina. In addition, the meanings such as "righteous girls" and "deeds which born into one's heart" in the commentaries about the concept do not correspond to the context in which these expressions are included. As a result, it is possible to say that the concept "al-bâkıyâtü’s-sâlihât", which expresses belief in Allah, indicates the faith and eternal life in hereafter. Another expression used in the Qur’an regarding the word "baqıyya" is the concept "baqıyyetullâh". Some of the commentators have explained this concept by associating it with trade in the relevant context. As narrated in Surah Hûd, the people of Madian tribe made it a custom to deceive people by trading fraud. They thought that the wealth and power, that had acquired by the forbidden way, would keep them alive forever. However, the concept "baqıyyetullâh" shows that the reward of Allah will give to the believers in the hereafter is much more valuable than the temporary worldly blessings that the infidels people of Median tribe obtained through fraudulent means. Accordingly, this concept states that the return mean of trade obtained by lawful ways is eternal paradise. Therefore, with considering the context it is possible to say that this concept means "lawful profit obtained by considering the consent of Allah". Another expression used in the Qur'an regarding the word "baqıyya" is the concept "ulû bekıyye". The commentators have given different meanings to this concept. It is possible to say that those who express their sincerely faith to Allah are more accurate in the context of the meanings. Accordingly, it is possible to interpret this concept as "virtuous people who believe in Allah”. Because only believers who sincerely believe in Allah can eliminate the evils which committed in the world. Finally, the commentators made different interpretations about the concept "baqıyya" in verse 248 of the Surah al-Baqarah. However, it is possible to say that the concept "baqıyya" in this verse refers to "Torah" with considering the relevant context. Because the concept “baqıyya” in this verse refers to an object from Moses and Aaron. In addition, considering the singularity of the word "baqıyya" in the verse, it seems more reasonable that it refers to a single object, namely the Torah, rather than some items. In this article, firstly the verses in which these concepts are mentioned and the related contexts are examined. Then, in the light of the relevant hadiths, these concepts were tried to be interpreted with the examples of some Qur’an translations.

During its brief 22-month administration (May 2018 – February 2020), Malaysia’s Pakatan Harapan government put forward the idea of Maqāṣīd al-Sharī’a or higher objectives of Islamic law as one of the precepts governing its Islamic agenda. While such an approach has demonstrated streaks of viability in extricating Islam from overly legalistic mores, it is epistemologically undetached from the sharia-centric paradigm that has dominated the post-colonial Muslim intellectual make-up. This article argues that proponents of Maqāṣīd al-Sharī’a in Malaysia might have overlooked the more urgent need for a morally based framework that evaluates human action not on the extent to which humans observe external law but rather on how sensitively humans connect with God in the event of legal injunctions being adhered to, ignored or transgressed. What is needed in Malaysia in addition to Maqāṣīd al-Sharī’a is Maqāṣīd al-Akhlāq, whose origins are rooted in the Islamic spiritual tradition of taṣawwuf or sufism.

Presenting the emergence and development of ijmāʿ, this paper aims to epistemologically critique the articulation of ijmāʿ in modern Western scholarship on Islam. The article argues that to understand ijmāʿ, we need to explore its social context, theological foundations, and practical consequences. A tolerance of the difficulty in identifying truth, an understanding of the law as being built on uncertainty, and employing jamʿ, as an assemblage are essential dynamics in the formation of the law and Muslim societies. The corpus of classical literature on ijmāʿ is expectedly contradictory, and full of gaps. Rather than seeing this as problematic, the article recognizes it as normative. Against the argument that ijmāʿ was the “foundation of foundations,” or that it was a well-defined concept that gained political power against adversaries, the article argues that in practice ijmāʿ remained marginal, and confined to the minimum necessary for each individual to be a member in the Muslim community.

Zekâ düzeyi yüksek kişiler, yaşadıkları toplumun en önemli insan kaynağıdır. Üstün zekâlı öğrencilerin potansiyelinin önemini fark eden toplumlar üstün yetenekli çocuklara ve bu çocukların eğitimlerine yönelik çalışmalara daha da hız vermiştir. Bu bağlamda son yıllarda üstün yetenekli öğrencilere yönelik eğitim faaliyetleri tüm dünyada olduğu gibi Türkiye'de de artmıştır. Bu noktada Bilim ve Sanat Merkezleri (BİLSEM) kurulmuş ve üstün yetenek ve zekâya sahip bireylere eğitim verilmesi amaçlanmıştır. Bu merkezlerde eğitim gören üstün yetenekli öğrenciler hem bu merkezlerde hem de diğer öğrenciler gibi okulda da eğitim görmektedir. Eğitim alınan derslerden biri de Din Kültürü ve Ahlâk Bilgisidir. Ancak bu özelliklere sahip öğrencilerin Din Kültürü ve Ahlâk Bilgisi dersine yönelik tutumlarının belirlenmesine dair çalışma bulunmamaktadır.Bu bağlamda araştırmanın amacı, üstün zekâlı öğrencilerin Din Kültürü ve Ahlak Bilgisi (DKAB) dersine ilişkin genel tutumlarını farklı değişkenlere göre incelemektir. Diğer taraftan, üstün zekâlı öğrencilerle ilgili alan yazındaki söz konusu boşluğa dikkat çekmek, üstün zekâlı öğrencilerin din ve ahlak öğretimi alanındaki ilgi ve ihtiyaçlarının belirlenmesine ilişkin daha derinlemesine çalışmalara ihtiyacı ortaya koymak ve bu konuda yeni çalışmalara zemin hazırlamaktır. Çalışmada nicel araştırma yöntemlerinden ilişkisel tarama modeli kullanılmıştır. Çalışma grubunu, Milli Eğitim Bakanlığı, Özel Eğitim ve Rehberlik Hizmetleri Genel Müdürlüğünce “üstün zekâlı” olarak tanılanan ortaokul ve lise öğrencileri oluşturmaktadır. Söz konusu araştırma verileri 2019-2020 eğitim ve öğretim yılında toplanmıştır. Verilerin analizinde SPSS paket programından yararlanılmıştır. Ölçeğin, elde edilen veriler üzerinden güvenirliğini test etmek üzere iç tutarlılık katsayısı (Cronbach Alfa) hesaplanmış, Cronbach Alfa değeri 0,95 olarak saptanmıştır. Bununla birlikte yüzde, frekans, aritmetik ortalama gibi betimsel istatistiklere yer verilmiştir. Öğrencilerin DKAB dersine ilişkin tutumlarının cinsiyet, sınıf düzeyi, gelir durumu, anne ve baba öğrenim durumu değişkenlerine göre incelenmesi için öncelikle veri setinin parametrik test varsayımlarını karşılayıp karşılamadığına bakılmıştır. Bu amaçla yapılan istatiksel işlemler parametrik testlerin kullanımının uygunluğunu göstermiştir. İki örneklem grubundan elde edilen ortalama değerleri kıyaslamak üzere ilişkisiz (bağımsız) örneklemler t testi; ikiden fazla sayıda örneklem grubundan elde edilen ortalama değerleri kıyaslamak için tek faktörlü varyans analizi (ANOVA) testi kullanılmıştır. Yapılan analizlerden, üstün zekâlı öğrencilerin DKAB derslerine ilişkin tutumlarının olumlu olduğu; söz konusu tutumlarının cinsiyet ve anne öğrenim durumuna göre istatistiksel olarak anlamlı düzeyde farklılaşmadığı, ancak sınıf düzeyi, gelir ve baba öğrenim durumlarına göre farklılaştığı sonucuna ulaşılmıştır. Bu noktada gerek üstün zekâlı öğrencilerin gerekse normal zekâ gelişim özelliği gösteren öğrencilerin DKAB dersine ilişkin tutum düzeylerini olumlu yönde arttırmak amacıyla öğrencilerin kendilerinin ve velilerinin dersin öğretim programından, öğretmenlerinden, öğretim etkinliklerinden, materyallerinden ve yöntemlerinden beklentilerinin neler olduğunun tespit edilmesi ve söz konusu hususların gözden geçirilmesi ve iyileştirilmesi açısından önemlidir. Bu çalışmanın sonucunda öncelikli olarak önerilen husus, elde edilen nicel bulguları desteklemek üzere daha derinlemesine veri sağlayacak nitel çalışmaların yapılmasıdır. Bu bağlamda önerilen bir diğer önemli husus da ilgili araştırmalardan elde edilen tespit ve öneriler dikkate alınarak üstün zekâlı olarak belirlenmiş öğrencilere yönelik farklılaştırılmış DKAB öğretim programlarının geliştirilmesidir. Üstün zekâlı öğrencilere yönelik eğitim faaliyetlerinin bir bütünlük içerisinde yürütülmesini sağlamak üzere bu öğrencilerin öğrenme kapasitelerini, üst düzey düşünme becerilerini, ilgi ve ihtiyaçlarını dikkate alan ders materyallerinin geliştirilmesi de önem arz etmektedir. Üstün zekâlı öğrencilere yönelik tasarlanacak eğitim ve öğretim sürecinde bilgiyi hazır sunan değil, bilgiyi yapılandırmayı mümkün kılacak yaklaşım, yöntem-teknik ve materyallerin seçilmesine özen gösterilmelidir.

Human beings who continue to experience endless debates. Departing from western theory, starting from Aristotle's theory, Louis Pasteur, to Charles Darwin, who tried to rediscover the nature of the origin of life and human life which states that humans actually came from previous lives. Although the theory is often considered rational but in reality, it still raises many questions and doubts regarding the facts of human creation. The purpose of writing is to describe human terminology in Alquran and Ibn Arabi. The expected results are enlightenment about human nature in realizing our human meaning

Many Indonesian people talk about the additional ṣ allu fi riḥâlikum in azan, thus questioning the hadith that is referred to. Afterwards, the Indonesian ‘Ulamâ’ Council (MUI) immediately states that ṣ allu fi riḥâlikum refers to al-Bukhâri: 632; 666 and Muslim: 699. Next, MUI appeal s to muezzins to read the additional in the hope that people will not attend mosques and avoid communal worship. Even so, public still d o not fully believe in MUI, and the ṣ allu fi riḥâlikum was not announced, hence the congregational prayers continued. With this background, this paper attempts to address this problem by using culture - shock, reception, sociology theories . T his research found that, ṣ allu fi riḥâlikum became a cultural shock and was perceived in Indonesia with three kinds of models: dominant, negotiated, and optional reading s . Ṣ allu fi riḥâlikum becomes an "objective meaning" and is used by Muslims when prayer itself is more important than congregational prayer in order to avoid demolition. Ṣ allu fi riḥâlikum is expressed in various forms . S ome read it while holding back sobs, others refuse. In the end ṣ allu fi riḥâlikum became cultural documentation for Muslims as a whole.

The term ḥ ud u d A ll â h is one of those written in al-Quran al - Karim used for clarifying the laws. However, some people do not quite comprehend this term that their understanding is only limited to the law related to criminal (penalty), meanwhile Quran does not limit the term only for penalty. Therefore, the author chose the title to explain the ḥ ud u d A ll â h term mentioned in Quran and its meanings in some parts using empirical and inductive methods in quoting opinions of mufassir both in the classic and contemporary generations. In this article, the author divides it into four discussions related to the theme in the verses. The crucial conclusion of this article is that the ḥ ud u d A ll â h term in Quran never refers to criminal law such as the penalty for adultery, liquor, and the like. On the other hand, the term is to explain the laws of family matters, ahwal shahsiyah e.g. divorce, ‘ idda h (waiting period), filing divorce from the wife side, inheritance distribution, and general meaning on Allah’s orders and prohibitions.

Scientific exegesis is one of the new trends in interpreting the Quran that will continue to be in demand. There are many discussions of science and Quran integration, and the rise of various works of scientific interpretation among scholars and scientists has become the real proof of it. However, some Muslim communities still doubt the validity of scientific interpretations. One of the reasons is because the source of the interpretation is relative and temporal. This evidence, of course, cannot be compared with the Quran, which is absolute. Therefore, a regulation is needed in the application of scientific interpretation. This study aims to examine and explore the methods and principles of the scientific interpretation of the Quran conducted by Zaghlûl Râghib al-Najjâr, in terms of their strengths, shortcomings, and relevance in the interpretation of the Quran. This research is considered qualitative research utilizing library research by analyzing some literatures such as books and journal articles. The results of this research show that the Zaghlûl as a Geologist, who is quite productive with the authority of science he has, does not only interpret Quran scientifically but also explains the procedure of interpretation through methods and principles of interpretation similar to scholars of tafsîr in general. In fact, he may be even be considered more specific and ideal compared to others because he not only complements but also enhances the guidelines and principles of the scientific exegesis that have been used before.