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This article examines the protection of the constitutional rights of Pekalongan's women coastal workers against the loss of land rights due to sea flooding. Based on data from the Pekalongan Regional Disaster Management Agency (BPBD), in the last five years, more than 40% of the land in this coastal area has been submerged, affecting women's livelihoods. The juridical problem is that the Basic Agrarian Law (UUPA) does not regulate state compensation for destroyed land. Regulation of the Minister of Agrarian Affairs and Spatial Planning/Head of the National Land Agency of the Republic of Indonesia Number 3 of 2024 on Amendments to Regulation of the Minister of Agrarian Affairs and Spatial Planning/Head of the National Land Agency Number 17 of 2021 on Procedures for Determining Land Destruction states that land parcels affected by tidal floods in Pekalongan can be categorized as land destruction. Land rights holders are given priority for reconstruction or reclamation within one year and receive a kerohiman fund if the land is used or reconstructed by the government. This research uses agrarian law and Islamic law approaches to evaluate the existing legal protections. The results show that constitutional protection for coastal women workers in Pekalongan already exists, but there are still some weaknesses. In addition, the practice of such protection has not been maximized. Some of these things are the main causes of inadequate legal protection of the rights of women coastal workers. Islamic law provides a more inclusive perspective on property rights and social justice, but its implementation is limited. This research contributes to the understanding of agrarian regulations in providing protection and compensation for women coastal workers as well as the understanding of Islamic principles in maintaining justice and welfare for those affected by tidal floods. Artikel ini mengkaji perlindungan hak konstitusional perempuan buruh pesisir pantai Pekalongan terhadap hilangnya hak atas tanah akibat rob. Berdasarkan data dari Badan Penanggulangan Bencana Daerah (BPBD) Pekalongan, dalam lima tahun terakhir, lebih dari 40% tanah di wilayah pesisir ini telah terendam, yang berimbas pada mata pencaharian perempuan. Masalah yuridis yang dihadapi adalah bahwa Undang-Undang Pokok Agraria (UUPA) tidak mengatur kompensasi negara bagi tanah yang musnah. Peraturan Menteri Agraria dan Tata Ruang/Kepala Badan Pertanahan Nasional Republik Indonesia Nomor 3 Tahun 2024 tentang Perubahan atas Peraturan Menteri Agraria dan Tata Ruang/Kepala Badan Pertanahan Nasional Nomor 17 Tahun 2021 tentang Tata Cara Penetapan Tanah Musnah menyatakan bahwa bidang tanah yang terdampak banjir rob di Pekalongan dapat dikategorikan sebagai tanah musnah. Pemegang hak atas tanah diberikan prioritas untuk rekonstruksi atau reklamasi dalam satu tahun dan mendapatkan dana kerohiman jika tanah digunakan atau direkonstruksi oleh pemerintah. Penelitian ini menggunakan pendekatan hukum agraria dan hukum Islam untuk mengevaluasi perlindungan hukum yang ada. Hasil penelitian menunjukkan bahwa perlindungan konstitusional bagi pekerja perempuan pesisir di Pekalongan sudah ada, tetapi masih terdapat beberapa kelemahan. Selain itu, praktik perlindungan tersebut belum maksimal. Beberapa hal inilah yang menjadi penyebab utama belum memadainya perlindungan hukum terhadap hak-hak perempuan buruh pesisir. Hukum Islam memberikan perspektif lebih inklusif tentang hak milik dan keadilan sosial, tetapi implementasinya terbatas. Penelitian ini berkontribusi pada pemahaman mengenai regulasi agraria dalam memberikan perlindungan dan kompensasi bagi perempuan buruh pesisir serta pemahaman prinsip-prinsip Islam dalam menjaga keadilan dan kesejahteraan bagi pihak yang terdampak banjir rob.

This study examines the evolution of fatwas issued by the Tarjih and Tajdid Council the Central Executive of Muhammadiyah in the economic sector from 1950 to 2017. This topic was chosen because of the significant impact of these fatwas in shaping economic practices among the Muhammadiyah community, especially in responding to social and economic changes over the past few decades. This research uses a qualitative method by collecting data from various sources, including books, articles, journals, and official documents of the Tarjih Council. The data obtained was analyzed in depth to map the distribution of fatwas, as well as explore the theoretical foundations and arguments of scholars used in the formulation of these fatwas. In its analysis, this study adopts the theory of fiqh to understand the basis of thinking behind fatwa decisions. The results of the study show that the fatwas of the Tarjih Council and the Central Executive of Tajdid Muhammadiyah in the economic sector during the period were divided into three main areas: Social Economy, Banking, and Investment. As-Sunnah (Hadith) is the basis that is most often referred to in these fatwas. In addition, this study identifies that the opinion of the Hanafi School is more dominant compared to other schools. This research contributes to increasing the understanding of fatwas in the economic field formulated by the Tarjih Council and the Central Executive of Muhammadiyah Tajdid, as well as showing a strict and selective process in issuing fatwas, especially in the economic sector. Penelitian ini mengkaji evolusi fatwa-fatwa yang dikeluarkan oleh Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah di bidang ekonomi dari tahun 1950 hingga 2017. Topik ini dipilih karena dampak yang signifikan dari fatwa-fatwa tersebut dalam membentuk praktik ekonomi di kalangan masyarakat Muhammadiyah, terutama dalam merespons perubahan sosial dan ekonomi selama beberapa dekade terakhir. Penelitian ini menggunakan metode kualitatif dengan mengumpulkan data dari berbagai sumber, termasuk buku, artikel, jurnal, dan dokumen resmi Majelis Tarjih. Data yang diperoleh dianalisis secara mendalam untuk memetakan sebaran fatwa, serta menggali landasan teori dan argumentasi ulama yang digunakan dalam perumusan fatwa-fatwa tersebut. Dalam analisisnya, studi ini mengadopsi teori fikih untuk memahami dasar pemikiran di balik keputusan fatwa. Hasil penelitian menunjukkan bahwa fatwa-fatwa Majelis Tarjih dan Tajdid PP Muhammadiyah di bidang ekonomi selama periode tersebut terbagi menjadi tiga bidang utama: Ekonomi Sosial, Perbankan, dan Investasi. As-Sunnah (Hadis) merupakan dasar yang paling sering dirujuk dalam fatwa-fatwa tersebut. Selain itu, penelitian ini mengidentifikasi bahwa pendapat Mazhab Hanafi lebih dominan dibandingkan dengan mazhab-mazhab lainnya. Penelitian ini berkontribusi dalam meningkatkan pemahaman terhadap fatwa-fatwa di bidang ekonomi yang dirumuskan oleh Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah, serta menunjukkan adanya proses yang ketat dan selektif dalam mengeluarkan fatwa, khususnya di bidang ekonomi.

This article examines the comparison between the fiqh concept of iḥyā' al-mawāt and Indonesian national agrarian law on land reform, especially the right to open land. The author uses a comparative approach in this discussion, which compares the existing concepts in fiqh (as Islamic law) and national agrarian law (as Indonesian positive law). This article contributes to the discourse on Islamic land law, also known as agrarian fiqh, which has not been widely studied. This article shows that in the classical Islamic literature, there has been a study of land and how the Prophet Muhammad PBUH regulated land management. One of the concepts in fiqh is iḥyā' al-mawāt, which is to revive dead land. This is a starting point to introduce the tradition of agrarian fiqh in the classical literature. This article concludes that in both fiqh and Indonesian agrarian law, there is a concept of land clearing based on the principle of expediency. However, iḥyā' al-mawāt and the Indonesian national agrarian law on land reform still have differences, both in terms of concept, regulation, and implementation. This article is limited to a literature review that must be further studied from the context of the application of these two laws. This article contributes to the understanding of the two laws that are applied in Indonesia, namely positive law and Islamic law. Artikel ini mengkaji tentang perbandingan antara konsep fiqh tentang iḥyā’ al-mawāt dan hukum agraria nasional Indonesia tentang land reform, terutama hak membuka lahan. Penulis menggunakan pendekatan perbandingan dalam pembahasan ini, yaitu membandingkan konsep yang ada dalam fiqh (sebagai hukum Islam) dan hukum agraria nasional (sebagai hukum positif Indonesia). Artikel ini memberikan kontribusi tentang wacana hukum pertanahan Islam atau dapat juga disebut sebagai fiqh agraria yang belum banyak dikaji. Artikel ini menunjukkan bahwa dalam khazanah Islam klasik telah dikenal kajian tentang tanah dan bagaimana Nabi Muhammad saw. mengatur tentang pengelolaan tanah. Salah satu konsep dalam fiqh adalah iḥyā’ al-mawāt, yaitu menghidupkan tanah mati. Hal ini menjadi satu titik awal untuk memperkenalkan tradisi fiqh agraria dalam khazanah klasik. Dari artikel ini dapat diambil kesimpulan bahwa baik dalam fiqh maupun dalam hukum agraria Indonesia terdapat konsep tentang membuka lahan yang berdasarkan asas kemanfaatan. Dalam fiqh dikenal dengan istilah iḥyā’ al-mawāt dan dalam hukum agraria dikenal adanya hak membuka lahan. Namun demikian, iḥyā’ al-mawāt dan hukum agraria nasional Indonesia tentang land reform tetap memiliki perbedaan, baik dari segi konsepnya, pengaturannya, maupun dari segi pelaksanaannya. Artikel ini sebatas kajian Pustaka yang harus dilanjutkan kajiannya dari aspek implementasi dua hukum tersebut. Artikel ini berkontribusi pada pemahaman dua hukum yang berlaku di Indonesia, yaitu hukum positif dan hukum Islam.

Islamic radicalism and sectarianism conflicts between fellow Muslims not only destroy the peaceful life of mankind, but also damage the reputation of Islam. This paper discusses the concept of universal brotherhood in Islamic law according to the thoughts of Yusuf al-Qaradawi and Ahmad Syafii Maarif. It is a literature study and is descriptive-analytic-comparative using the usul al-fiqh approach. The results of this paper show that Yusuf al-Qaradawi and Ahmad Syafii Maarif both emphasize the obligation of Islamic law. Syafii Maarif both emphasize the obligation to carry out universal brotherhood in Islamic law, both brotherhood universal brotherhood in Islamic law, both brotherhood among Muslims (al-ukhuwwah ad-diniyyah) and brotherhood of fellow human beings (al-ukhuwwah al-basyariyyah). This is based on the Qur'an surah Al-Hujurat (49): 10 & 13 and several hadith. Al-Hujurat (49): 10 indicates the existence of brotherhood among Muslims. By Therefore, Muslims must unite and help each other and should not be divided. should not be divided. As for Al-Hujurat (49): 13 indicates the existence of brotherhood among human beings. It emphasizes the equality of human dignity because all humans come from the same origin. Therefore, the brotherhood of fellow human beings has three elements that must be fulfilled, namely: love, equality, and mutual help. Yusuf al-Qaradawi calls the concept of universal brotherhood in Al-Hujurat (49): 10 and 13 as one of the great Islamic principles championed by Islam, while Ahmad Syafii Maarif calls it Qur'anic ethics. Both figures use the at-tafsir bi al-ma'śur method in interpreting Al-Hujurat (49): 10 and 13. interpreting Al-Hujurat (49):10 and 13.This article contributes to the development of the understanding of Islamic law on the importance of maintaining Islamic and universal peace and brotherhood derived from contemporary thinkers.contemporary thinkers. Radikalisme Islam dan konflik sektarianisme antarsesama muslim tidak hanya menghancurkan kedamaian hidup umat manusia, tetapi juga merusak citra baik Islam. Tulisan ini membahas konsep persaudaraan universal dalam hukum Islam menurut pemikiran Yusuf al-Qaradawi dan Ahmad Syafii Maarif. Ia merupakan kajian literatur dan bersifat deskriptif-analitik-komparatif menggunakan pendekatan ilmu usul al-fiqh. Hasil tulisan ini menunjukkan bahwa Yusuf al-Qaradawi dan Ahmad Syafii Maarif sama-sama menekankan kewajiban melaksanakan persaudaraan universal dalam hukum Islam, baik persaudaraan sesama muslim (al-ukhuwwah ad-diniyyah) maupun persaudaraan sesama manusia (al-ukhuwwah al-basyariyyah). Hal ini berdasarkan Al-Qur’an surah Al-Hujurat (49): 10 & 13 dan beberapa hadis. Al-Hujurat (49): 10 menunjukkan adanya persaudaraan sesama muslim. Oleh karena itu, umat Islam harus bersatu dan saling bantu sama lain serta tidak boleh berpecah belah. Adapun Al-Hujurat (49): 13 menunjukkan adanya persaudaraan sesama manusia. Ia menekankan persamaan martabat manusia karena semua manusia berasal dari asal-usul yang sama. Oleh karena itu, persaudaraan sesama manusia ini memiliki tiga unsur yang harus dipenuhi, yaitu: cinta, persamaan, dan saling tolong. Yusuf al-Qaradawi menyebut konsep persaudaraan universal dalam Al-Hujurat (49): 10 dan 13 sebagai salah satu prinsip agung Islam yang diperjuangkan oleh Islam, sedangkan Ahmad Syafii Maarif menyebutnya sebagai etika Al-Qur’an. Kedua tokoh tersebut sama-sama menggunakan metode at-tafsir bi al-ma’śur dalam menafsirkan Al-Hujurat (49): 10 dan 13. Artikel ini berkontribusi pada pengembangan pemahaman hukum Islam atas pentingnya menjaga perdamaian dan persaudaraan Islam maupun universal yang bersumber dari pemikir kontemporer.

In an explicit manner, scholars have explained the ruling on performing qada rawatib prayers at forbidden times. However, some of the main fiqh books used as references do not clearly elaborate on the process of legal istinbat, such as how they chose the propositions used as the basis for the law. Essentially, the Prophet used to pray the ba'diyah zuhr prayer at a forbidden time (after 'asr). This narration is interpreted differently by Hanafiah and Shafi'iyah scholars with different arguments and corroborating evidence. This article aims to examine the reasons for the differences in the ruling on the ba'diyah zuhr prayer performed after 'asr, to find the similarities and differences, which are contained in the book Badai' as-Sanai' fi Tartib ash-Sharai' and the book al-Majmu' Syarh al-Muhazzab from the perspective of tarjih. This article is a literature research with a comparative analysis of the both books as the main source. The approach used is usul fiqh, more specifically the theory of tarjih in ta'arud al-adillah. On the basis of the tarjih analysis, the article finds that in Badai' as-Sanai' fi Tartib ash-Sharai', the qada of the zuhr ba'diyah prayer performed after 'asr is not allowed, with the argument that the hadith narration of Umm Salamah is specific to the Prophet. Meanwhile, in al-Majmu' Syarh al-Muhazzab, it is allowed to qada the prayer. These two books both use the tarjih method to produce these rulings with the enhancement of different arguments so that it affects the resulting law. This article contributes to the understanding of the legal istinbat method of qada of rawatib prayers at forbidden times from the perspective of ushul fiqh. Secara eksplisit, para ulama telah menjelaskan hukum melaksanakan qada salat rawatib di waktu terlarang. Meskipun begitu, beberapa kitab fikih induk yang dijadikan rujukan tidak merinci secara jelas mengenai proses istinbat hukum, seperti bagaimana mereka memilih dalil yang dijadikan dasar hukum. Pada dasarnya, Nabi pernah melaksanakan salat ba’diyah zuhur di waktu terlarang (setelah asar. Riwayat ini dibaca secara berbeda oleh ulama Hanafiah dan Syafi’iyah dengan argument dan dalil penguat lainnya. Artikel ini bertujuan untuk mengkaji sebab perbedaan hukum qada salat sunah ba’diyah zuhur yang dilakukan setelah asar, menemukan persamaan dan perbedannya, yang terkandung dalam kitab Badai’ as-Sanai’ fi Tartib asy-Syarai’ dan kitab al-Majmu’ Syarh al-Muhazzab dari perspektif tarjih. Artikel ini merupakan penelitian kepustakaan dengan analisis komparatif dari kedua kitab tersebut sebagai sumber utama. Pendekatan yang digunakan adalah usul fiqh, lebih spesifik teori tarjih dalam ta’arud al-adillah. Berdasarkan analisis tarjih, artikel ini menemukan bahwa dalam kitab Badai’ as-Sanai’ fi Tartib asy-Syarai’, qada salat ba’diyah zuhur yang dilakukan setelah asar tidak diperbolehkan, dengan argumen bahwa riwayat hadis Ummu Salamah merupakan kekhususan bagi Rasulullah. Sedangkan dalam kitab al-Majmu’ Syarh al-Muhazzab, diperbolehkan mengqada salat tersebut. Kedua kitab ini sama-sama menggunakan metode tarjih untuk menghasilkan hukum-hukum tersebut dengan penguatan dalil yang berbeda sehingga berpengaruh pada hukum yang dihasilkan. Artikel ini berkontribusi pada pemahaman metode istinbat hukum qada salat rawatib di waktu terlarang dari perspektif ushul fiqh.

There are still teachers who teach social studies subjects that seem less varied, so that students feel bored and tired, and learning becomes less meaningful. This study aims to obtain information about how the Terjan Site can be used as a source of social studies learning at the junior high school level. This study uses a qualitative descriptive approach with a field research type. Interview, observation, and documentation study techniques are used in data collection. The results of the study show that the Terjan Site can be used as a source of social studies learning in class VII semester 1 through the field trip learning method contained in the social studies material on the theme of environmental diversity, sub-chapter of Habituation to Preserve the Environment, and material on human activities in prehistoric times in the Merdeka Curriculum. Utilization of the Terjan Site as an object of social studies learning can increase motivation, learning outcomes, creativity, nationalist character, environmental care, and critical thinking skills of students. In conclusion, the Terjan Site can be used as a source of social studies learning at the junior high school level, where the utilization of learning is adjusted to relevant material, namely in class VII semester 1. ABSTRAK Masih terdapat guru yang mengajar mata pelajaran IPS terkesan kurang bervariasi, sehingga peserta didik merasa jenuh, bosan, dan pembelajaran menjadi kurang bermakna. Penelitian ini bertujuan memperoleh informasi tentang bagaimana Situs Terjan dapat dijadikan sumber belajar IPS jenjang Sekolah Menengah Pertama. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan jenis penelitian lapangan. Teknik wawancara, observasi, dan studi dokumentasi digunakan dalam pengumpulan data. Hasil penelitian menunjukkan Situs Terjan dapat dijadikan sumber belajar IPS di kelas VII semester 1 melalui metode pembelajaran karyawisata yang terdapat pada materi IPS Tema Keberagaman Lingkungan Sekitar, Subbab Pembiasaan Diri untuk Melestarikan Lingkungan, materi Aktivitas Manusia Zaman Praaksara pada Kurikulum Merdeka. Pemanfaatan Situs Terjan sebagai objek pembelajaran IPS dapat meningkatkan motivasi, hasil belajar, kreativitas, karakter nasionalis, peduli lingkungan, dan kemampuan berpikir kritis peserta didik. Kesimpulannya, Situs Terjan dapat digunakan sebagai sumber belajar IPS tingkat SMP dimana pemanfaatan pembelajaran disesuaikan dengan materi relevan yakni terdapat pada kelas VII semester 1.

Sexual violence against children is a crime that must be eliminated. This sexual violence has a negative impact on both physical and psychological aspects. Children are seen from two sides, namely children with potential as perpetrators and children with potential as victims. In this regard, parents have full responsibility to ensure that their children are not perpetrators, let alone victims of sexual violence. This study aims to analyse efforts to suppress the number of sexual violence through family education management in instilling an anti-sexual violence attitude. The approach used in this research is literature study. Data were obtained from various sources from articles and relevant reference books, related to the definition of sexual violence, acts of sexual violence, impacts and efforts to prevent sexual violence and the role of parents in preventing sexual violence. These various sources were analysed as findings from writing this article, which are related to family education management in instilling an anti-sexual violence attitude. The results show that the management of family education that is carried out by parents well can encourage children to understand and have an anti-sexual violence attitude. Thus, it is hoped that in the lives of children, children are protected from being perpetrators of sexual violence and as victims. Management of education in this family can be done by example, good communication between parents and children, and the cultivation of religious knowledge.

This study was made to construct the Ulur-Ulur tradition that emerged during the Majapahait period. The Ulur-Ulur tradition has passed through several periods of time, it is certainly interesting to study why it is still existence until now. The Ulur-Ulur tradition was still existence until the time of Islamic domination. What is the preservation of the Ulur-ulur tradition related to his ability to read discourse in each period? So that it has a different discourse in each period? or the existence of the Ulur-Ulur tradition due to the tolerance of the predominantly Islamic local community towards the previous culture? On the other hand, did the Ulur-Ulur tradition also negotiate itself from Islamic domination? This research uses historical and ethnographic methods. This study has three findings, first: the existence of the Ulur-Ulur tradition because of its ability to read discourse in each era, so that the Ulur-Ulur tradition has various meanings. Second, the tolerance of the majority Islamic community also maintains the existence of the Ulur-Ulur tradition. Third, the negotiation between the Ulur-ulur tradition and Islam, is also the key to the existence of tradition, the form of negotiation can be seen from the meaning of the offering.

This study aims to determine the effectiveness of the Flipped-Project-based Learning model on student learning outcomes. This type of quasi-experimental research uses a control group pretest-posttest design that is applied to class XI IPS SMA Negeri 8 Malang, Indonesia (social sciences program at State Senior High School) academic years 2023-2024. The instrument used is an essay test of 5 questions on International Economic Cooperation material that has been tested for validity and reliability. Data analysis used tests of normality, homogeneity, and independent sample t-test. The result of the study showed that the Flipped-Project Based Learning model was effective in improving students' student learning outcomes in Economics Lessons. Recommendations for further research, it is necessary to develop a project-based model in a blended or hybrid model by utilising digital learning or e-learning platforms.

Freedom of religion and worship in accordance with religion and belief has been regulated in the 1945 Constitution of the Republic of Indonesia. Harmonization in respecting and respecting freedom of religion and worship must put aside egoism. The purpose of this study is to analyze examples of harmonization in freedom of religion and worship in a society that still maintains its beliefs but that still adheres the religion that is state-recognized religion. This study uses a qualitative method. Data collection was carried out through literature studies, participant observation, and interviews. The methods used to analyze the data are data reduction, data presentation, and drawing conclusions. The results of this study are: 1) Kejawen Islamic Society and Islamic Santri can tolerate and respect each other; 2) Kejawen Islamic Society and Islamic Santri have an understanding that worship is a personal or private matter between adherents of religions and God Almighty; and 3) A sense of egoism in society is put aside because of the understanding that the area is an area that historically and culturally has strong ties. The implication of this research is that it is an example for every society, which until now has still questioning the freedom of religion and belief of other people.

The 4.0 industrial revolution demands changes in all fields, including education. Every educational institution is required to produce graduates with good digital competencies and be able to observe digital phenomena in their surroundings, help combat cyberbullying, fight hoaxes, and create educational content. This research aims to prove the relevance between the core curriculum topics and the competency demands required in the workplace. This research uses a quantitative approach with a survey method. The survey was conducted on users and alumni of Tadris IPS (Social Studies Education) spread across the regions of Cirebon, Indramayu, Majalengka, and Kuningan. The research results show that: 1) The Tadris IPS Curriculum, which is based on the KKNI (National Higher Education Curriculum Framework) curriculum, is still relevant to be implemented, but it still has weaknesses in accommodating 21st-century skills. 2) The graduate competencies needed in the digital era are graduates who have good digital literacy and are able to collaborate with students regarding the use of digital media and master the security and ethics of using digital media. 3) The relevance of the Tadris IPS curriculum to the demands of the workplace is considered to have high relevance. This is evidenced by the survey results which show an average of 65% of courses in the Tadris IPS department are "very relevant" to the competency demands of the workplace.

This research examines the importance for civic education teachers in carrying out the learning process in class not only achieving cognitive aspects but every teacher must also prioritise affective aspects in the learning process, so that using the Moral Education model in Civic Education can be a reference for teachers in carrying out Civic Education learning by using the Moral Education model as an effort to foster Moral feeling, Moral Behaviour and Moral action. The purpose of this research is how Citizenship Education as Moral Education and the Development of Moral Education models in Citizenship Education. While this research method uses a literature study research approach with steps to select themes, search for references, collect data sources, and analyse data and draw conclusions. The results showed that education as moral education has existed since civic education entered Indonesia, and that the development of moral education models in civic education, one of which uses the Human Modelling model and Value Clarification Technique, provides a practical solution for civic education as moral education that refers to the 21st century learning model.

Penelitian ini dilakukan bertujuan untuk mengetahui upaya peningkatan hasil belajar peserta didik melalui media quiziz di SMA Negeri 6 Palembang. Penelitian ini menggunakan metode penelitian Tindakan kelas (PTK), dengan 4 tahap yang harus dilakukan yaitu tahap perencanaan, tindakan, pengamatan dan refleksi. Kegiatan dilakukan dengan 3 siklus yaitu pra siklus, siklus 1 dan siklus 2. Subyek pada penelitian ini berjumlah 38 peserta didik. Instrumen yang digunakan untuk mengetahui hasil belajar peserta didik yaitu menggunakan tes pilihan ganda. Pada pra siklus didapatkan hasil rata-rata nilai nya 6,1 dan persentase ketuntasan hanya 37% dengan jumlah 14 peserta didik yang tuntas. Pada siklus I didapatkan hasil rata-rata 7,1 dengan persentase ketuntasan naik menjadi 66% dan jumlah peserta didik mengalami kenaikan menjadi 25 peserta didik. Pada siklus II didapatkan hasil rata-rata nilai 8,0 dan 35 peserta didik medapatkan nilai tuntas dengan persentase ketuntasan naik menjadi 92%. Berdasarkan hasil penelitian tersebut dapat disimpulkan bahwa penggunaan quiziz dapat meningkatkan hasil belajar peserta didik pada mata pelajaran PPKn.

Salah satu upaya pembentukan kewarganegaraan ekologis (ecological citizenship) adalah melalui pendekatan kearifan lokal (local wisdom). Amihud dan Mendelson memprediksi populasi penduduk dunia pada tahun 2025 mencapai 8,5 milyar. Akibatnya, kebutuhan pokok terus meningkat dalam rangka untuk memenuhi kebutuhan milyaran umat manusia. Hal ini mendorong adanya sektor produksi yang memicu eksploitasi alam. Penelitian ini bertujuan memotret pembentukan kewarganegaraan ekologis masyarakat adat berbasis kearifan lokal. Penelitian dilakukan selama sembilan bulan di Desa Tenganan pegringsingan, Kecamatan Karangasem, Kabupaten Karangasem, Provinsi Bali. Penelitian dilakukan menggunakan pendekatan kualitatif dan metode etnografi. Keterlibatan masyarakat adat melalui berbagai aktivitas adat dan ritual keagmaan serta kepercayaan masyarakat setempat turut serta dianalis dalam penelitian ini untuk mengetahui korelasi antara kearifan lokal terhadap kelestarian lingkungan di wilayah setempat

Wayang is a cultural heritage of the ancestors of the Indonesian people which is estimated to have existed since ±1500 years BC. In Java, shadow puppets are used and utilized to spread the preaching of Islamic teachings. The spread of Islam in Java is inseparable from the role of the Wali Sango in spreading Islamic teachings. Thanks to the saints Islam was able to flourish in the life of society. This study aims to, (1) know the history of shadow puppets, (2) explain the role of wayang kuit as a medium for spreading Islam in Java, (3) explain the spread of Islam in Java, (4), know the role of walisanga in spreading Islam in Java. This type of research uses qualitative descriptive methods. The conclusion that can be drawn is that wayang has been around since before the existence of Hindhu Buddhism, in its development shadow puppets were used for the spread of Islam, especially on the island of Java. In its dissemination, there is a role of walisangas, one of which is Sunan Kalijaga who spread Islamic teachings with the media of Wayang Kulit.

"Lailatul Ijtima" means the night of the assembly which is held once a month. This activity started from the custom of the former scholars to regularly meet and gather with discussing a variety of issues ranging from issues of religion and also issues of integrity to nationality, the meeting was held at night time then this tradition continued in the form of the routine activities of the organization Nahdlatul Ulama under the name Lailatul Ijtima. The purpose of this activity is not only to understand and practice religious teachings, but also to understand the teachings of religion and to strengthen religious character to the community. As for the method used in the study of this activity is qualitative discreet with the technique of data collection through observation with direct involvement accompanied by documentation and active participation in following the activities. The results of the study of this activity can be concluded that the activities of the lailatul Ijtima 'or night of the congregation is very effective to generate and consolidate the relationship between the manager of Jam'iyah NU and the jamaah Nahdliyyin Village of Sinanggul 1 at the same time as an attempt to increase the amaliyah of ubudiyah among the citizens of the community of Sinangul 1 in general and the citizen of Nahdliyyiin.

Families, especially parents, have an important influence in shaping children's character, especially when character development starts at an early age. Family communication refers to the exchange of information and ideas among family members. This communication serves as a means for family members to engage with each other and plays an important role in the formation and development of values that guide life. This qualitative research uses in-depth interviews with self-disclosure theory to examine family communication strategies in dealing with toxic relationships in broken home families and the impact of broken homes on toxic relationship parenting on child development. Conflict causes family disharmony, while toxic relationships and poor parenting imply poor parenting. The study found that children from broken home families have lower self-esteem, decision-making problems, guilt, and mental health problems. In this case the findings regarding family communication strategies highlighted interpersonal communication and understanding of healthy parenting practices and the role of parents in children's development. Broken home families communicate using cell phones and social media, rarely speaking to each other. Even for certain issues, parents have to meet. There are no communication difficulties with the community, there are only psychological barriers due to shyness in broken home families when socializing. Parent education, psychotherapy and parenting education are suggestions. These measures can prevent toxic relationships and help psychologically damaged children

The research aimed to discover methods and the factors that help and hinder the development of discipline and student accountability from developing character values of discipline and student accountability in the integrated social studies learning process at SMP Ma'arif 2 Ponorogo. This study employed a qualitative research method. Observation, interviews, and documentation were employed to obtain data for this study. The analysis technique employed in this study is interactive data analysis. The result of study showed that (1) the instillation of discipline-related character values is well implemented through a) lesson plans integrated with character education of discipline and responsibility, b) exemplary teacher, c) habituation. (2) The instillation of the character of student responsibility is going well, as evidenced by: a) lesson plan that is integrated with the character of responsibility; b) teacher's example; and c) habituation. (3) Environmental variables and teachers assist the instillation of student discipline characters. Still, student and parent awareness impede establishing discipline. (4) The school and the environment are supporting factors for instilling the character of student responsibility. In contrast, (a) teachers and (b) students' laziness are factors that impede the development of the character of student responsibility.

Era post-truth menimbulkan ancaman serius terhadap demokrasi dan diskursus publik. Artikel ini menganalisis peran krusial pendidikan kewarganegaraan dalam membekali warga negara dengan keterampilan dan perspektif untuk menghadapi tantangan era post-truth di Australia. Melalui pendekatan analitis dan deskriptif, serta tinjauan literatur, artikel ini menyelidiki tujuan, kurikulum, dan strategi pengajaran pendidikan kewarganegaraan, serta mengidentifikasi tantangan dan peluang dalam implementasinya. Hasil penelitian menunjukkan bahwa pendidikan kewarganegaraan di Australia bertujuan untuk mengembangkan warga negara yang aktif, terlibat, dan bertanggung jawab, dengan penekanan pada keterampilan berpikir kritis, literasi media, dan ketahanan terhadap informasi yang menyesatkan. Meskipun terdapat tantangan, kolaborasi antara pemangku kepentingan, pemanfaatan teknologi, dan pengembangan profesional bagi guru diidentifikasi sebagai strategi kunci untuk memperkuat pendidikan kewarganegaraan. Temuan dan rekomendasi yang disajikan dapat berkontribusi pada pengembangan kebijakan dan praktik pendidikan kewarganegaraan yang lebih efektif dalam menghadapi realitas era post-truth.

This study aims to increase the motivation and learning outcomes of students in the Pancasila Education subject by using spin game media at SMPN 33 Palembang. The method used is Classroom Action Research which is carried out in two cycles. The subjects in this study were all students of class VII.6 SMPN 33 Palembang with a total of 30 students. The results of the research that has been done show an increase in motivation and learning outcomes of students after using spin game media in Pancasila Education subjects. This is evident from the results of student motivation in the pre-cycle showing 57.5%, increasing in cycle 1 to 68% and in cycle 2 increasing to 81.5% (very good motivation category). While the learning outcomes of students during the pre-cycle were only 10 students who achieved KKM (33.3%), during cycle 1 it increased, namely 22 students reached KKM (73.3%), and in cycle 2 all students succeeded in achieving KKM ( 100%).

The phenomenon of cyberdakwah circulating on several social media platforms so significantly in the digital era is seen as having an urgent and progressive role as a virtual space in spreading da'wah messages efficiently, effectively, and covering all social lines of life widely without being hindered by area and limited time. Cyberdakwah is also a phenomenon of digital da'wah in virtual space that affects the existence of da'wah in Islam. Cyberdakwah is a modern method of spreading Islamic messages in the digital era through social media. Social media platforms offer opportunities and facilities for da'i to convey the teachings of Islam through virtual space widely and without limits. This research aims to reinterpret the concept of da'wah and analyse the phenomenon of cyberdakwah on social media as a da'wah activity in QS Al-Nahl Verse 125 from Fakhruddin al-Razi's perspective in the book Mafatih al-Ghaib. This research is a literature research using the literature method with non-participant observation and literature review obtained from journals, articles, books, classical turats books and other relevant sources. The focus of this research is oriented to explain how to reapply the concept of da'wah to address the phenomenon of cyberdakwah on social media according to the analysis of Fakhruddin al-Razi's perspective interpretation theory in QS. Al-Nahl Verse 125 in his tafsir work Mafatih al-Ghaib. The results of this study indicate that there are several concepts and methods of preaching such as stages, ethics, requirements and norms that must be considered in preaching activities, especially on social media. Therefore, the implementation and contribution of the concept of da'wah in this study are expected to be applied in the online realm on social media, considering its effectiveness as a means of Islamic da'wah activities.

This research analyses the Kementerian Agama (Kemenag) interpretation of the QS. Al-Hujurat [49]: 9, especially in the context of the Indonesian State regarding bughat behaviour, which also occurs in Indonesia. It should be remembered that Indonesia is a democratic country that uses laws as the foundation of the state, regulates rules and imposes sanctions. This research uses qualitative methods with library research and in analyzing the bughat theme specifically, with a thematic interpretation approach to examine how the Indonesian Ministry of Religion interprets the QS. Al-Hujurat [49]: 9, which talks about bughat. Overall, QS. Al-Hujurat [49]: 9 is a clear example of how the Qur’an not only states problems but also provides comprehensive guidelines on how to overcome problems. This surah also reminds us of Muslims’ importance of maintaining unity and brotherhood. This research ultimately resulted in the conclusion that the Indonesian Ministry of Religion's Tafsir guides the government to determine solutions and punishments for bughat groups based on their level of power and influence, including arresting and detaining bughat groups as an effort to bring them back into state order. Moreover, make them aware of the error of their rebellious actions to ensure security and public order and invite them to repent and recognize the legitimate leadership.

Religious behavior and understanding of the Qur'an and Hadith of Indonesian Muslims before the presence of the internet referred to religious teachers who are often referred to as ustadz, kiai, ulama or other designations that imply individuals who have intellectual competence related to religion. Various questions and problems related to rituals or spirituality were asked directly to the owner of the religious authority. Along with the development of technology, with social media as one of its strong characteristics, the religious authority has shifted. In the era of disruption, social media provides practicality in accessing information related to religious issues and knowledge of the Qur'an and Hadith. This article aims to conduct a classification review of religious narrative patterns on the cariustad.id platform, which is a service of the Center for the Study of the Qur'an (PSQ) as a medium of interaction between Muslims and ustadz. Through a qualitative method, this study traces the trend of questions and answers to problems faced by users through content analysis related to understanding the Qur'an and Hadith. As a result, the problems faced by users are dominant in the aspects of religious rituals, social affairs, interpretation of Qur'anic verses and Qur'anic studies. The answers given by the ustadz use rajih (strong) arguments from both the Qur'an and Hadith. In addition, the responses of the ustadz tend to carry the spirit of tolerance, moderate values, and non-rigid interpretation

The purpose of this article is to explain the principle of religious moderation in leadership which is associated with the concepts of justice and balance in the Qur'an, lafadz al-'adl and al-qist. The research used in the qualitative data collection method is literature study, but the main data is the verses of justice of the Qur'an and its interpretations, while the secondary data is all literature in the form of literary works. Books, articles and other writings related to and supporting this research. The results of this work include finding the right concept of justice and balance, which is the basic principle of creating religious moderation. By equating the expression fair and balanced with the words al-adl and al-qisth, according to the Qur'an, a leader can apply the principles of justice and balance in his leadership. Even in orders that are binding and exclusive to all purposes, so a leader must be able to treat all parties equally, maintain balance, hold fast to the truth, be firm and firm. complete in decision. Seeing the several notions of justice in the Qur'an above, the words 'adl and al-qisth are more towards moderation because they have the same meaning. This is the background for the writer to use these two words in the context of a fair and balanced government according to the principle of religious moderation. This should be proof that Islam is a religion that deserves to be a role model.

The challenges faced by contemporary Muslim communities are increasingly complex and multifaceted. To address these challenges effectively, there is a growing recognition of the necessity of adopting a comparative methodology within Islamic jurisprudence. The objective of this study is to underscore the importance of incorporating a comparative methodology in Islamic jurisprudence to navigate the diverse and evolving challenges in the modern world. The research employs a multidisciplinary approach, using a qualitative research methods. This study found that the impact of incorporating comparative methodology in Islamic jurisprudence is profound. It promotes relevance, harmony, ethical guidance, and adaptability while fostering consensus, community empowerment, and interdisciplinary engagement. The comparative methodology within Islamic jurisprudence is an indispensable tool for addressing contemporary challenges. It fosters a deeper understanding of diverse perspectives and promotes harmonious coexistence among different schools of thought. By embracing a dynamic and adaptable approach, Islamic law can effectively respond to the multifaceted issues of the modern world while preserving its core values and principles. This research provides practical recommendations for scholars, jurists, and policymakers on how to incorporate comparative methodology in addressing contemporary challenges within the framework of Islamic jurisprudence. [Tantangan yang dihadapi oleh masyarakat Muslim kontemporer semakin kompleks dan beragam. Untuk mengatasi tantangan-tantangan ini secara efektif, ada pengakuan yang semakin besar akan perlunya mengadopsi metodologi komparatif dalam fikih Islam. Tujuan dari penelitian ini adalah untuk menggarisbawahi pentingnya menggabungkan metodologi perbandingan dalam yurisprudensi Islam untuk menavigasi tantangan yang beragam dan terus berkembang di dunia modern. Penelitian ini menggunakan pendekatan multidisipliner, menggunakan metode penelitian kualitatif. Penelitian ini menemukan bahwa dampak dari penggabungan metodologi komparatif dalam yurisprudensi Islam sangat besar. Metode ini mendorong relevansi, harmoni, panduan etika, dan kemampuan beradaptasi sambil mendorong konsensus, pemberdayaan masyarakat, dan keterlibatan interdisipliner. Metodologi komparatif dalam fikih Islam adalah alat yang sangat diperlukan untuk menjawab tantangan kontemporer. Metodologi ini menumbuhkan pemahaman yang lebih dalam tentang perspektif yang beragam dan mendorong koeksistensi yang harmonis di antara berbagai mazhab. Dengan merangkul pendekatan yang dinamis dan mudah beradaptasi, hukum Islam dapat secara efektif merespons berbagai isu dunia modern sambil tetap mempertahankan nilai-nilai dan prinsip-prinsip utamanya. Penelitian ini memberikan rekomendasi praktis bagi para cendekiawan, ahli hukum, dan pembuat kebijakan tentang bagaimana menggabungkan metodologi komparatif dalam menjawab tantangan kontemporer dalam kerangka yurisprudensi Islam.]

Marriage registration plays an important role in safeguarding the rights of a marriage. However, it is often overlooked for various reasons. The validity of unregistered marriages has been a topic of debate until now. This research aims to answer the problems: 1) What is the social construction of the NU Rembang elite regarding marriage registration in the Islamic Law Compilation? and 2) What is the view of the NU Rembang elite regarding marriages that are not registered?. To answer these two problems, in this research the author chose to use qualitative research with Peter L. Berger's social construction theory approach. Data obtainded by in depth interview to the NU Rembang elite selected who were active and involved in legal matters from both structural and non-structural circles, totaling four people, including: KH. Chazim Mabrur, KH Syarofuddin Ismail Qoimaz, KH Chamid Mabrur, and KH Ahmad Sunarto. Research findings show that based on social construction theory, the NU Rembang elite is divided into two groups, namely formalists and realists. The thoughts of the NU Rembang elite regarding marriages that are not registered based on this typology are as follows: for the formalist group, marriages that are not registered are still valid. Meanwhile, for the realistic group, marriages that are not registered are invalid. The implication of this research is that it highlights the differences in views between two groups of NU Rembang elites regarding marriage registration in the Compilation of Islamic Law. However, it should be noted that the researched issues related to marriage registration are only a small part of the legal issues of marriage in Indonesia. Therefore, further research is needed to explore other untouched issues, which can then be developed by future researchers. [Pencatatan perkawinan berperan penting dalam menjaga hak-hak dalam sebuah perkawinan. Akan tetapi, perkara ini sering kali diabaikan karena berbagai sebab. Keabsahan perkawinan yang tidak dicatatkan telah menjadi tema perdebatan hingga kini. Penelitian ini bertujuan untuk menjawab permasalahan: 1) Bagaimana konstruksi sosial elit NU Rembang tentang pencatatan perkawinan dalam Kompilasi Hukum Islam? dan 2) Bagaimana pandangan elit NU Rembang tentang perkawinan yang tidak dicatatkan? Untuk menjawab kedua permasalahan tersebut, dalam penelitian ini penulis memilih menggunakan penelitian kualitatif dengan pendekatan teori konstruksi sosial Peter L. Berger. Data diperoleh melalui interview mendalam kepada Elit NU Rembang yang aktif dan terlibat dalam masalah hukum baik dari kalangan struktural maupun non struktural yang berjumlah empat orang, antara lain: KH. Chazim Mabrur, KH Syarofuddin Ismail Qoimaz, KH Chamid Mabrur, dan KH Ahmad Sunarto. Temuan penelitian menunjukkan bahwa berdasarkan teori konstruksi sosial, elit NU Rembang terbagi menjadi dua kelompok, yaitu formalis dan realis. Pemikiran elit NU Rembang tentang pernikahan yang tidak dicatatkan berdasarkan tipologi tersebut adalah sebagai berikut: bagi kelompok formalis, pernikahan yang tidak dicatatkan tetap sah. Sedangkan bagi kelompok realis, pernikahan yang tidak dicatatkan adalah tidak sah. Implikasi dari penelitian ini adalah menyoroti perbedaan pandangan antara dua kelompok elit NU Rembang terkait registrasi pernikahan dalam Kompilasi Hukum Islam. Namun, perlu dicatat bahwa permasalahan yang diteliti terkait registrasi pernikahan hanya merupakan sebagian kecil dari permasalahan hukum pernikahan di Indonesia. Oleh karena itu, penelitian lebih lanjut diperlukan untuk mengeksplorasi isu-isu lain yang belum tersentuh, yang kemudian dapat dikembangkan oleh peneliti di masa depan.]

Divorce is a phenomenon that is experienced in various age ranges, including among the elderly showing an increasing trend. Previous studies emphasize the negative impact of divorce in old age. This study aims to identify the factors that lead to divorce among the elderly, particularly in the Palembang Religious Court, as well as understand the judges' views on this phenomenon. This field research used a qualitative approach, involving interviews with four judges and analyzing 56 divorce decisions among the elderly. The findings show that elderly couples tend to delay divorce in order to sustain the household, especially for the sake of their children. The decision to divorce is made when they feel unable to endure further problems, considering the greater impact. Thirteen main factors were cited as reasons why elderly couples decided to divorce. While judges attempted mediation, they did not have the authority to force a settlement. The results of this study are expected to provide valuable guidance for legal practitioners and policy makers in designing programs to prevent divorce at an elderly age. The limitation of this study lies in its focus only on the views of judges and decisions in religious courts. Examining the opinions of older people who have divorced directly has not been done, an aspect that needs further research. [Perceraian merupakan fenomena yang terjadi di berbagai rentang usia, termasuk di kalangan lansia yang menunjukkan peningkatan tren. Kajian sebelumnya menegaskan dampak negatif dari perceraian di usia lanjut. Penelitian ini bertujuan untuk mengidentifikasi faktor-faktor yang memicu perceraian di kalangan lansia, khususnya di Pengadilan Agama Palembang, serta memahami pandangan hakim terhadap fenomena ini. Penelitian lapangan ini menggunakan pendekatan kualitatif, melibatkan wawancara dengan empat hakim dan menganalisis 56 putusan perceraian di kalangan lansia. Temuan menunjukkan bahwa pasangan lanjut usia cenderung menunda perceraian demi mempertahankan rumah tangga, terutama demi anak-anak mereka. Keputusan bercerai diambil ketika mereka merasa tak mampu lagi menahan permasalahan lebih lanjut, dengan pertimbangan dampak yang lebih besar. Terdapat tiga belas faktor utama yang menjadi alasan pasangan lanjut usia dalam memutuskan perceraian. Meskipun hakim berupaya melakukan mediasi, namun mereka tidak memiliki kewenangan untuk memaksa perdamaian. Hasil penelitian ini diharapkan memberikan panduan berharga bagi praktisi hukum dan pembuat kebijakan dalam merancang program pencegahan perceraian di usia lanjut. Keterbatasan penelitian ini terletak pada fokusnya yang hanya pada pandangan hakim dan putusan di pengadilan agama. Menguji pendapat lansia yang telah bercerai secara langsung belum dilakukan, menjadi aspek yang perlu diteliti lebih lanjut.]

Domestic violence in its various forms occured, yet often victims of violence are reluctant to separate from their perpetrators. Reasons such as social, economic, and religious considerations to maintain the household make some victims of domestic violence withdraw their reports and forgive the perpetrators for the sake of household continuity. This research aims to answer what is the perspective of restorarive jastice in Islam and Indonesian national law in domestic violence cases? This research was conducted using a literature research method that explores relevant data in relation to this topic. This research used juridical-normative approach, which then analyzes the data using the concept of restorative justice in Islam and Indonesian national law.The results show that based on the restorative justice system, both in Islam and Indonesian national law, both provide opportunities for perpetrators and victims to restore conflict. The difference is that the concept of restorative justice in Islam emphasizes God's rights and human rights.So that the output can be in the form of victim forgiveness, as well as diyat (fine) sanctions for the perpetrator. Meanwhile, in the restorative justice system of Indonesian state law, it no longer focuses on the concept of imprisonment. Furthermore, this regulation aims for preventive, protective, repressive, and consolidative efforts. This article is limited to an overview of the comparison of restorative justice systems in Islam and Indonesian national law in handling domestic violence cases theoretically. [Kekerasan Dalam Rumah Tangga (KDRT) dalam berbagai bentuknya sering terjadi, namun seringkali korban kekerasan enggan untuk berpisah dengan pelaku. Alasan seperti kebutuhan sosial, ekonomi, dan pertimbangan agama untuk mempertahankan rumah tangga membuat beberapa korban KDRT mencabut laporan mereka dan memaafkan pelaku demi kelangsungan rumah tangga. Penelitian ini bertujuan untuk menjawab bagaimana perspektif restorarive jastice dalam Islam dan hukum nasional Indonesia dalam kasus kekerasan domestik?. Penelitian ini dilakukan dengan menggunakan metode penelitian pustaka yang menggali data relevan sehubungan dengan topik ini. Penelitian ini mengadopsi pendekatan yuridis-normatif secara umum, yang kemudian menganalisis data dengan menggunakan konsep restorative justice dalam Islam dan hukum nasional Indonesia. Hasil penelitian menunjukkan bahwa berdasarkan sistem restorative justice, baik dalam Islam dan hukum nasional Indonesia, sama-sama memberikan kesempatan bagi pelaku dan korban untuk memulihkan konflik. Bedanya, dalam konsep restorative justice Islam lebih menekankan pada hak Tuhan dan Hak manusia. Sehingga outputnya dapat berupa pemaafan korban, maupun sanksi diyat (denda) bagi pelaku. Sedangkan dalam sistem restorative justice hukum negara Indonesia, tidak lagi fokus pada konsep pemenjaraan. Lebih jauh, peraturan ini bertujuan untuk upaya prefentif, protektif, represif, dan konsolidatif. Artikel ini terbatas pada gambaran mengenai perbandingan restorative justice sistem dalam Islam dan hukum nasional Indonesia dalam menangani perkara kekerasan domestik secara teoretis.]

This study devels into the transformational efforts of Agus Moh Najib, a prolific Muslim intellectual and professor of ushul fiqh at UIN Sunan Kalijaga Yogyakarta, in revitalizing and reforming the conceptual framework of ushul fiqh, which is the cornerstone of Islamic law in response to the complex challenges of modernity. The research conducted is a type of qualitative research with a descriptive-analytical review of various sources of literature that is equipped with a philosophical study through the data analysis method used is content analysis. The findings of this study highlight the ongoing process of redesigning ushul fiqh initiated by Agus Moh Najib is directed to bring closer and interconnect between Islamic law and legal science in general. He also sits the position of Islamic law in proportion between the sacred dimension and the profane dimension. Redesign of ushul fiqh as the foundation for jurisprudence and Islamic law is an urgent step to be done because the changing conditions and situations, time and place as a result of these factors, have invited a variety of serious problems related to jurisprudence and Islamic law. In contrast, the method of ijtihad developed by reformers of legal thinkers in answering various issues of modern times has not been satisfactory. [Penelitian ini mengupas upaya transformasional Agus Moh Najib, seorang intelektual muslim yang produktif dan guru besar ushul fiqh di UIN Sunan Kalijaga Yogyakarta, dalam merevitalisasi dan mereformasi kerangka konseptual ushul fiqh, yang merupakan landasan hukum dalam Islam guna menjawab berbagai tantangan modernitas yang begitu kompleks. Penelitian yang dilakukan adalah jenis penelitian kualitatif dengan tinjauan deskriptif analitik terhadap berbagai sumber pustaka yang dilengkapi dengan kajian filosofis melalui metode analisis data yang digunakan adalah content analysis. Temuan penelitian ini menyoroti proses konsep redesain ushul fiqh yang digagas oleh Agus Moh Najib diarahkan untuk mendekatkan dan menginterkoneksikan antara hukum Islam dan keilmuan hukum pada umumnya. Dia juga mendudukkan posisi hukum Islam secara proporsional antara dimensi sakral dan dimensi profan. Redesain ushul fiqh sebagai fondasi bagi fiqh dan hukum Islam merupakan langkah yang urgen untuk dilakukan sebab terjadinya perubahan kondisi dan situasi, waktu dan tempat sebagai akibat dari faktor-faktor tersebut, telah mengundang berbagai masalah serius berkaitan dengan fiqh dan hukum Islam. Sedangkan metode ijtihad yang dikembangkan para pembaharu pemikir hukum dalam menjawab berbagai problematika zaman modern saat ini belum juga memuaskan.]

2023 elections in Nigeria had been visualized as critical juncture in Nigerian history of democracy. With lack of functional state institutions which is detrimental to the conduct of free and fair elections without which the will of the electorates would hardly be respected, the problem is how to eradicate identity (ethnicity and religious) politics with its penchant for the use of force and fraud in the quest for political power. The paper argued that promoting heroism of integrity against identity politics will create electorates that would adhere to the principle of accountability in the exercise of their franchise, thereby enabling the emergence of viable democratic state. The objective of the paper is therefore to show that building a viable and stable state with sustainable democratic practices, besides respect for the rule of law, requires leadership with integrity. Phenomenological design and method were adopted with data sourced from physical and online libraries and lived experience, and respectively described, analysed and interpreted to underscore the actual condition of fragility of the Nigerian state and the challenges of a new democratic dispensation. The paper concluded by observing that in a state as envisaged by the paper, identity politics might still persist in other forms even when, in its ethnic and religious expressions, it has become irrelevant.

The pervasiveness of the understanding of religion and its amenability to persons and circumstances see it in every area of life. Politics is one of such areas. Their relationship with each other, given their seemingly divergent contents and orientations, has been contentious through times. They are sometimes pitched against each other, or one is seen to be exploited by the other. Religion is accused as being instrumentalised by politicians to access power through religion-induced violence. This theoretical paper seeks to examine whether religion is as guilty as she is charged in the issues of conflicts associated with it in politics and political settings. The study establishes through phenomenological prism, that the true understanding of religion, despite the inherent potentials for peace and violence, exonerates and acquits it from those charges. It invites to a rethink about the abuses of religion, to the upholding of the true understanding of religion, and urges its non-instrumentalisation in politics.

Nigeria is a democratic country. Political actors in Nigeria have covered themselves with the spirit of favouritism, unequal allocation of resources, sectionalism, unbalanced political structure and political struggle to be in control of power. This negates the principle of organic unity in diversity which could amount to crisis. Democracy connotes respect for the sovereignty of the people and can only be realized in an atmosphere of love for one another and patriotism. Therefore, integrating religious values into the democratic system becomes paramount. This paper examines how religious values could be used to improve the democratic culture of the country. It adopts a qualitative research approach and data was collected from secondary sources. The findings revealed the ineffectiveness of democracy without religious values; some religious values have direct link with essential of democracy. This paper advocates religious values for lasting democracy and continuously advancing towards an improved society.

Africa is a geographical space where the “impossibilities” are given sacred status. Some occurrences are attributed to one or more sacred or spiritual entities whose intervention or presence can never be questioned. Whoever interrogates such a force is often seen as either abnormal or irresponsible. More often than not, one is bound to ask: Where are the intellectuals whose ideas should be able to remove these biases or veils from the minds of people? But the unfortunate thing is that they too are involved in this despondency. The fundamental problem here is that there is underdevelopment everywhere especially as it relates to science. But Popper had a different idea in mind. His idea is that science flourishes more where nothing is sacred. So, what has Popper done to ensure that sacred entities are overlooked while espousing scientific ideals? Leveraging on the critical method, which is an exercise of careful judgment or evaluation, this work demonstrates that scientific progress is a product of deconstruction of the spiritual aspect of reality. This work will be of benefit for humanity because it will, with instances, show that progress is a product of falsification of the products/processes of the sacred.

Religion and politics are intertwined and prominent in human society. Religion interacts with politics and government consciously or unconsciously. The paper evaluates the problem of corrupt political leadership as the factor that impedes nation building in Nigeria. The study aims at demonstrating how religion could serve as a vital instrument towards restructuring Nigerian politics for nation building. Religion could act as a double-edged sword through its influence on politics, which could either enhance or impede nation building depending on its application. Using analytical and historical methods, the paper discovered that nation building could only be actualised through functional application of religion in Nigerian politics. Religion has the ability to unite and foster harmony, peaceful co-existence and effective governance that can engender nation building. The study recommends that political leaders should desist from politics of calumny, which portrays religion in bad light. In practicing politics in Nigeria, the political actors should focus on the positive aspects of religion and shun the negative features that portray it as agent of disunity. The paper concludes that God initiated politics; and it is His intention that committed religious adherents be involved in politics for good governance and nation building.

During his earthly ministry, Jesus used many parables or stories to relate spiritual principles to the people especially his disciples. He often emphasized the need to love people, care for the needy, forgive, lay up our treasures in heaven, and so on. Poverty is a universal phenomenon that is visible in almost every region of the world especially in the so-called “third world” countries. From all indications, it remained an endemic problem in the Nigerian society, and there is the need to tackle it. This paper, using literary-critical method of Biblical studies, argues that since Christian responsibility cuts across every sphere of human endeavor, there is the need for the church in Nigeria to do more in enhancing the socio-economic well-being of the citizenry. Findings reveal that some Pentateuchal laws and Jesus’ teachings (cf. Matthew 25:31-41), prove that Christian responsibility to the poor has Biblical foundation. The paper recommends that Preachers should practically model altruism and generosity to their audience and that churches should regularly organize seminars on economic empowerment for their members. .

Nigeria is socio-culturally multi-ethnic and religiously pluralistic. Religion has been a very singular but very strong factor that is affecting negatively the electoral system in Nigeria. The following key terms were used in this study: religion, election, politics, political party, electoral system, and franchise/suffrage. Political aspirants would always make use of their religious affiliations to achieve cheap political popularity. The electorates tend to vote for a given political aspirants based on religious sentiments and not on verifiable objective good human attributes. The aim of this paper among others is to attempt to find out whether religious affiliations of the political spirants enhance or hinder their successes during general election in Nigeria. The study is qualitative in character. It interviewed a cross-section of Nigerians and also made use of secondary sources of information such as library books, journal articles, newspapers, magazines, etc. The study is very significant in a good number of ways including that it makes the electorates to cast their votes based on good quality political aspirants rather than on sentiments. The findings of the paper, among others, include the fact that the electorates in Nigeria generally cast their votes in line with their religious affiliations. It is recommended, among others, that the electorates should not cast their votes during general election on the basis of religious affiliations but rather on verifiable and objective good quality human behaviour.

Interfaith marriages still occur in Indonesia. Interfaith marriage is a complex and interesting topic to discuss. There are many things to consider when two people of different religions decide to get married and form a family. This marriage often raises very complex issues where men and women of different faiths want to enter into interfaith marriages in order to obtain the status of a relationship, regardless of whether the relationship is forbidden or permissible in Islamic teachings. The method used is qualitative research with a literature review approach. Based on the results of the study, it can be concluded that interfaith marriage between muslims and members of other religions is not permissible and haram. In the positive law of Law of the Republic of Indonesia Number 1 of 1974 Article 2 paragraph (1) it is explained that marriage is valid if it is carried out according to the laws of each religion. According to the Compilation of Islamic Law, articles 40 and 44 of Chapter VI strictly prohibit interfaith marriages between muslim men and non-muslim women and muslim women with non-muslim men. Meanwhile, MUI fatwa number 4/MUNAS VII/MUI/8/2005 explains that interfaith marriage is haram and invalid. [ Pernikahan beda agama masih terjadi di Indonesia. Pernikahan beda agama merupakan topik yang kompleks dan menarik untuk dibahas. Ada banyak hal yang perlu dipertimbangkan ketika dua orang dari agama yang berbeda memutuskan untuk menikah dan membentuk keluarga. Pernikahan ini seringkali menimbulkan permasalahan yang sangat kompleks dimana laki-laki dan perempuan berbeda keyakinan ingin melangsungkan pernikahan beda agama demi mendapatkan status sebuah hubungan, terlepas dari apakah hubungan tersebut dilarang atau diperbolehkan dalam ajaran Islam. Metode yang digunakan adalah penelitian kualitatif dengan pendekatan literature review. Berdasarkan hasil penelitian dapat disimpulkan bahwa pernikahan beda agama antara umat Islam dengan umat agama lain hukumnya tidak diperbolehkan dan haram. Dalam hukum positif Undang-Undang Republik Indonesia Nomor 1 Tahun 1974 Pasal 2 ayat (1) dijelaskan bahwa pernikahan adalah sah apabila dilakukan menurut hukum masing-masing agama. Menurut Kompilasi Hukum Islam pada pasal 40 dan 44 Bab VI dengan tegas melarang perkawinan antar agama baik laki-laki muslim dengan wanita non-muslim maupun wanita muslim dengan laki-laki non-muslim. Sedangkan dalam fatwa MUI nomor 4/MUNAS VII/MUI/8/2005 menjelaskan bahwa pernikahan beda agama adalah haram dan tidak sah.]

Allah SWT has established permissible and prohibited matters in Islam, including the consumption of food and beverages. Muslim consumers must carefully select and choose the products they consume based on the Halal (permissible) and Haram (prohibited) guidelines outlined in the Quran and Hadith. Thus, it is crucial to comprehend the Islamic legal perspective on consumer choices regarding food and beverages without Halal certification. This study employs the library research method, utilizing secondary legal sources such as books, journals, scholarly works, and others to gather relevant data. The research involves reading, examining, and analyzing pertinent literature to provide a deeper understanding of the Islamic legal foundations concerning the consumption of food and beverages lacking Halal certification. Additionally, it depicts the differences of opinions among scholars and their implications for Muslim consumers. The research also offers insights into the role of Halal certification institutions and alternative solutions to assist consumers in selecting Halal food and beverages. The primary sources of Islamic law are the Quran and the Sunnah of Prophet Muhammad, with the utilization of ijtihad by scholars to address matters indirectly regulated by these sources. [Dalam Islam, Allah SWT telah menetapkan hal-hal yang dilarang dan diperbolehkan, termasuk dalam mengkonsumsi makanan dan minuman. Konsumen muslim perlu memilih dengan bijak produk yang akan mereka konsumsi, mengingat adanya aturan tentang halal dan haram yang telah tercantum dalam Al-Quran dan Hadis. Oleh karena itu, pemahaman terhadap perspektif hukum Islam terhadap pilihan konsumen dalam memilih makanan dan minuman yang tidak memiliki sertifikat halal sangat penting. Penelitian ini menggunakan metode library research dengan menggunakan sumber sekunder seperti buku, jurnal, dan karya ilmiah yang berkaitan dengan topik penelitian. Dalam penelitian ini, penulis membaca, menelaah, dan menganalisis bahan pustaka yang relevan terhadap masalah yang diteliti. Tujuannya adalah memberikan pemahaman yang lebih mendalam tentang landasan hukum Islam terkait konsumsi makanan dan minuman tanpa sertifikat halal, serta menggambarkan perbedaan pendapat di antara ulama dan implikasinya bagi konsumen muslim. Selain itu, penelitian ini juga memberikan wawasan tentang peran lembaga sertifikasi halal dan alternatif solusi dalam membantu konsumen dalam memilih makanan dan minuman yang halal. Sumber utama hukum Islam adalah Al-Qur’an dan Sunnah Nabi Muhammad, dengan pengggunaan ijitihad (penafsiran) oleh ulama untuk memecahkan masalah yang secara tidak langsung diatur oleh sumber-sumber tersebut. Konsep halal dan haram memiliki signifikasi penting dalam Islam.]

This research is entitled "Contextualization Of Verses About Leadership in The Qur'an" (Study of Political Phenomena of Indonesian Identity)". The background of this research is of the term leadership in the contemporary era. There has been a lot of disharmony between religious communities that has deprived other people of their basic rights, resulting in discrimination and oppression due to leadership issues. Even though the essence of the truth of leadership in a religion is the formation of a prosperous, just and prosperous society (Baldatun Toyyibatun Wa Rabbun Ghafur) Islam does not provide a formal leadership and state administration system for its people, however, the Koran as the main source of teachings provides principles universal about leadership in the holy book, as for the form of words or meanings that have the criteria and characteristics of a leader described in several letters and verses in the Koran. Against this background, the problem is formulated, how is the contextualization of the verses of the Koran about leadership towards the phenomenon of identity politics in Indonesia? and What aspects are contained in the contextualization of the verses of the Koran about leadership towards the phenomenon of identity politics in Indonesia? The type of research that will be used is library-based research (library research). The research is carried out by taking data sources from library, then selecting these data, and analyzing these data. This research is basically main source, namely the verses that discuss leadership and how the phenomenon of Indonesian Identity Politics.

This article was inspired by the special way that the congregation did in practicing the dhikr of Asmaul Husna. This study aims to determine the effect of the dhikr of Asmaul Huna for the congregation of the At-Tadzkir Ta'lim Council, as well as the understanding of the congregation of the dhikr. At the same time, to find out the features contained in the dhikr of Asmaul Husna, so that the assembly members are motivated to practice it. This type of research is field research. Sources of data used are primary data sources and secondary data. Primary data are interviews with active worshipers in weekly studies at the at-tadzkir ta'lim assembly. As for secondary data, namely supporting primary data literature, this data relates to other parties or sources such as books, magazines, journals, articles, theses, internet, and research results. Furthermore, the data were analyzed using a qualitative descriptive method.Based on the results of the study, it can be concluded that the dhikr of Asmaul Husna can provide changes for those who practice it. Dhikr Asmaul Husna has been around for a long time, but not many people practice it directly. Therefore, the congregation of the at-tadzkir ta'lim assemblies practice it and tend to never leave it to get the virtue and blessing of the dhikr.

The Qur'an is a multi-interpreted holy book, even one word in it can be interpreted with many interpretations that have different trends. This is due to the depth of meaning contained in each word in the Qur'an. Among the words in the Qur'an that are debated among Muslim scholars is the word istawa, the word is seen differently by two paradigm currents that oppose each other, namely the current paradigm of taslim, one of which is led by Imam Ibn Taymiyyah, and the current paradigm of ta'wil, one of which is led by Imam Ar Razi. These two currents further confirm that the Qur'an is universal and multi-interpretive, and add to the treasures of Islamic science, especially in the branch of Qur'anic interpretation and Islamic creed.

The government, as the administrator of the state, is obligated to fulfill the welfare of the broader society. To fulfill this task, the state has rights and obligations regarding land management within its territory. In practice, there are many lands that are not managed by their owners (citizens). Can the state take over the ownership of those lands for the purpose of promoting the welfare of the wider society? This article seeks to answer how the law allows the state to take ownership of lands based on the perspective of the Basic Agrarian Law (UUPA) and Islamic Land Law. This article is a literature review based on the study and analysis of available legal sources in the form of written materials such as books, journals, and legislative documents. The article adopts a statutory approach to understand and interpret the applicable legal regulations. The findings of this article suggest that both the state law stated in UUPA and Islamic law based on the opinions of scholars grant the government/state the right and obligation to manage the lands. According to Government Regulation (PP) No. 20 of 2021, the government is authorized to take over abandoned lands. Similarly, in Islamic law, based on the opinion of Umar that has reached a consensus (ijma'), lands abandoned by their owners for a period of three years can be taken over by the government/state. This means that both positive law and Islamic law sanction the acquisition of abandoned lands for the purpose of proper government management and utilization for the public prosperity. [Pemerintah sebagai pengelola negara diwajibkan untuk memenuhi kesejahteraan masyarakat luas. Untuk memenuhi tugas tersebut, negara memiliki hak dan kewajiban atas pengelolaan tanah yang berada dalam wilayahnya. Pada faktanya, banyak tanah yang tidak dikelola oleh pemiliknya (warga negara). Apakah tanah tersebut dapat diambil alih kepemilikannya oleh negara dalam rangka pemenuhan kesejahteraan masyarakat yang lebih luas? artikel ini berusaha menjawab bagaimana hukum pnegambilan hak tanah terlantar oleh negeara berdasarkan perspektif (UUPA) dan Hukum Pertanahan dalam Islam. Artikel ini merupakan penelitian pustaka yang didasarkan pada studi dan analisis terhadap sumber-sumber hukum yang tersedia dalam bentuk tulisan, seperti buku, jurnal, atau dokumen perundang-undangan. Artikel ini menggunakan pendekatan undang-undang untuk memahami dan menginterpretasi peraturan-peraturan hukum yang berlaku. Artikel ini meneukan bahwa baik hukum negara yang tercantum dalam UUPA dan hukum Islam yang bersumber dari pendapat ulama, sama-sama memberikan hak dan kewajiban kepada pemerintah/negara untuk mengelola tanah. Berdasarkan Peraturan Pemerintah (PP) No 20 Tahun 2021, pemerintah dapat mengambil alih tanah yang ditelantarkan oleh pemiliknya. Adapun dalam hukum Islam, berdasarkan pendapat Umar yang menjadi ijma’, tanah yang ditelantarkan pemiliknya dalam kurun waktu 3 tahun dapat diambil alih oleh pemerintah/negara. Artinya, baik hukum positif maupun hukum Islam sama-sama mengesahkan pengambilan aset tanah yang ditelantarkan oleh pemiliknya. Tujuannya sama, agar tanah yang ditelantarkan tersebut dapat dikelola oleh pemerintah dan hasilnya dapat digunakan untuk kesejahteraan umum.]

Abstract: This study aims to determine the method of internalizing the value of patience contained in the book Tanbihul Ghafilin. The book Tanbihul Ghafilin is studied at the Al-Amien Islamic Boarding School to shape the character of the students. Al-Amien boarding school is one of the boarding schools that upholds discipline. The use of a qualitative approach with this type of case study research resulted in the finding that students' understanding of the value of patience is contained in the Book of Tanbihul Ghafilin at the Al Amien Islamic Boarding School. Among them are students who are able to hold back from lust, withhold from things that are heavy, and withhold from things that are prohibited so as not to fall into the wrong things. This can be seen from the self-awareness of the students, both men and women, in obeying the rules of the Islamic boarding school. While the method of internalizing the value of patience in the book Tanbihul Ghafilin at the Al Amien Islamic Boarding School is the exemplary method, the habituation method, the punishment method. Some of the factors that influence the implementation of internalization of the value of patience include internal factors that come from the background of the students and external factors that come from teachers, parents, environment, facilities and infrastructure. Abstrak: Penelitian ini bertujuan untuk mengetahui metode dalam menginternalisasikan nilai sabar yang terkandung dalam kitab Tanbihul Ghafilin. kitab Tanbihul Ghafilin dipelajari di Pondok Pesantern Al-Amien untuk membentuk karakter santri. Pondok pesantren Al-Amien merupakan salah satu pondok pesantren yang menjunjung tinggi tentang kedisiplinan. Penggunaan pendekatan menggunakan kualitatif dengan jenis penelitian studi kasus penelitian ini menghasilkan temuan bahwa pemahaman santri terhadap nilai sabar yang terkandung dalam kitab Tanbihul Ghafilin di Pondok Pesantren Al Amien. Diantaranya adalah santri mampu menahan dari nafsu, menahan dari hal-hal yang berat, dan menahan dari hal-hal yang dilarang supaya tidak terjerumus pada perkara yang salah. Hal ini dapat dilihat dari kesadaran diri para santri, baik laki-laki maupun perempuan, dalam menaati peraturan pondok, Sedangkan metode dalam menginternalisasikan nilai sabar dalam kitab Tanbihul Ghafilin di Pondok Pesantren Al Amien dengan metode keteladan, metode pembiasaan, metode hukuman. Beberapa faktor yang mempengaruhi dalam pelaksanaan Internalisasi nilai sabar meliputi faktor Internal yang berasal dari latar belakang santri dan faktor eksternal berasal dari guru, orang tua, lingkungan, sarana dan prasarana.

Abstract: This study aims to understand the optimization of Reward and Punishment methods in increasing student learning motivation. The research approach employed here is qualitative, specifically the Classroom Action Research (CAR) method. Data were obtained through observation, interviews, and tests from 15 students at SMPN 5 Palakka. Data analysis techniques encompassed data reduction, data presentation, and drawing conclusions. The research results indicate that there is an improvement in student motivation through the optimization of reward and punishment methods. Two indicators are associated with this improvement, namely, student perseverance in learning and their interest in participating in the learning process. Both of these aspects can be enhanced through the forms of rewards provided by the teacher. For instance, teacher applause followed by the entire class, complimentary snacks for students who achieve learning targets, and cumulative grade-based rewards until the final report card. Additionally, the forms of punishment implemented also contribute to heightened motivation, such as classmates' encouraging shouts or academic punishments like individual recitations of the Asmaul Husna and short surahs in front of the class. It's worth noting that no physical punishments were administered by the teacher. These reward and punishment mechanisms have proven to be effective, as evidenced by a 35% increase in student motivation in the first cycle and a 70% increase in the second cycle. Abstrak: Penelitian ini bertujuan untuk memahami optimalisasi metode Reward dan Punishment dalam meningkatkan motivasi belajar siswa. Pendekatan penelitian ini adalah pendekatan kualitatif dengan jenis Penelitian Tindakan Kelas. Data diperoleh melalui teknik observasi, wawancara dan tes dari subyek penelitian sebanyak 15 siswa di SMPN 5 Palakka. Teknik analisa data menggunakan reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa ada peningkatan motivasi belajar melalui optimalisasi metode reward dan punishment. Ada dua indikasi terkait peningkatan motivasi, yakni ketekunan belajar siswa dan minat siswa dalam mengikuti pembelajaran. Kedua hal tersebut bisa meningkat karena bentuk reward yang diberikan oleh guru pada siswa, seperti tepukan tangan guru yang diikuti oleh seluruh siswa, snack yang diberikan secara cuma-cuma bagi siswa yang mampu mencapai target pembelajaran hingga reward nilai yang diakumulasi hingga nilai akhir dalam rapor. Selain itu, bentuk punishment yang diberikan juga mampu meningkatkan motivasi mereka, seperti teriakan ‘hu….’ dari teman-teman lainnya ataupun bentuk punishment akademis, seperti menghafal asmaul husna dan surat-surat pendek secara individu didepan kelas. Tidak ada hukuman fisik yang diberikan oleh guru. Bentuk reward dan punishment ini terbukti efektif, terlihat pada adanya peningkatan motivasi siswa sebesar 35% di siklus I dan 70% di siklus II.

Abstract: The aim of this research is to find out the activities of Javanese culture which is known as kejawen in the village of Demak. People who embrace Islam but do not refuse to preserve the culture of their ancestors. The research methodology used is qualitative by direct observation and interviews with competent informants and documentation. The results of this study were obtained that, starting from the meaning of kejawen in the literal sense, it means Javanese belief. Furthermore, this term refers to everything related to beliefs and customs that develop in Javanese society in particular. From a philosophical point of view, kejawen presents certain teachings whose purpose is to lead people to have good manners, noble values, and an existing divine perspective. With the inclusion of various religious sects in Javanese society over a long period of time, the Kejawen belief experienced acculturation with various other religions. Kejawen Islamic culture is still thick with things that contain shirk, which in Islam itself strictly prohibits this which is explained in the Koran and hadith. Abstrak: Tujuan dari penelitian ini adalah untuk mengetahui aktivitas kedudayaan jawa yang disebut dengan istilah kejawen di Desa wilayah Demak. Masyarakat yang memeluk agama islam namun tidak menolak melestarikan kebudayaan para leluhur. Metodologi penelitian yang digunakan adalah kualitatif dengan melakukan observasi secara langsung dan wawancara kepada para narasumber yang berkompeten serta melakukan dokumentasi. Hasil dari penelitian ini diperoleh bahwa, diawali dari makna kejawen dalam arti harfiah bermakna kepercayaan Jawa. Lebih lanjut, istilah ini merujuk pada segala hal yang memiliki hubungan dengan kepercayaan maupun adat-istiadat yang berkembang di masyarakat Jawa khususnya. Dari segi filsafat, kejawen menghadirkan ajaran-ajaran tertentu yang tujuannya menggiring manusia untuk memiliki tata krama, nilai-nilai luhur, serta cara pandang ketuhanan yang berada. Dengan masuknya berbagai aliran keagamaan di masyarakat Jawa dalam rentang periode yang lama, kepercayaan kejawen mengalami akulturasi dengan berbagai agama lain. Kebudayaan islam kejawen masih kental dengan hal-hal mengandung syirik, yang mana di islam sendiri sangat melarang hal tersebut yang mana di jelaskan dalam al’quran dan hadis.

Nigeria is a pluralistic society with multi-ethnic and multi-religious status. The dynamic Nigerian state and its many ethnic, religious, and cultural groups account for diverse political interests. Nigeria’s social and political structures are largely influenced by religion. Since independence, this development has persisted. “Who gets what, when, and how” is decided by the political class’s religious compass. Religion has helped politicians win votes in the past. Nigerians, particularly the ignorant and misinformed, vote based on religious affiliation. Hence, most Nigerian issues have religious undertone. Religion, ethnicity, and politics in Nigeria and their effects on national integration are examined in this research. The paper adopts qualitative research method, and employed descriptive methodology, with data obtained mainly from secondary sources. The findings revealed that religion, ethnicity and politics have hindered national integration, and recommends that Nigerians must foster a supranational consciousness, minimise their allegiance to their ethnic, regional, and religious groups, work to create a nation that all peoples, including majorities, minorities, and sub-minorities, can identify with by using our diversity, multi religiousness, and many identities, in favour of the Nigerian nation.

Politics is about people and how they manage their affairs within a given society. Every society is a reflection of its political experiences and institutions. There is no politics without people; hence people’s circumstances, culture and environment affect their choice of politics. The argument, in some quarters, that political activities in Africa are shrouded in traditional identity politics is a biased one. Actually, identity politics has been a significant part of the political and social landscape in the past few decades, as it has been employed by various groups to push for increased recognition of marginalized identities. Although, there is a claim that identity politics can be reductive and lead to polarization, it is not fair to reduce it to only Africa. This work refutes such claims, and argues that ethnic, tribal or religious influences or sentiments have a way of influencing people and the choice of their political system. It is the view of the work that except those who are at the forefront of this accusation are just disciples of Hume and Hegel who were particularly negative about the humanity of Africans generally; having claimed that Africans are not mature enough to think objectively to the point of engaging in politics, there is no reason to reduce identity politics to Africa alone. The politics of defining African identity has travelled a long way, with a total denial of humanity to the Africans by the West. It is therefore imperative to demonstrate that identity politics is not something peculiar to Africans. It is a global practice that is first rooted in human psychology, although unknown to most people. An examination of the ancient Egyptian governmental structure, affected by its cosmogony and anthropology, could serve as a proof in this direction.

Religious texts are seen by their faithful readers as having the ability to connect them with the sacred. These texts are for the illumination and transformation of the community. The relationship between the divine and human within a written text is crucial for religious understanding. For this reason, this paper will focus on the sacred texture of Luke 22:14–27 to clarify the meaning of the Lukan remembrance meal in its context and the context of the church and humanity today. In socio-rhetorical hermeneutics, the sacred texture is important when it expresses the relevance of the text to its community. It implores the reader to be interested in the way the text deals with God and religious life. A Biblical text mediates words about God. It activates and prescribes a specific view of the deity to the audience. Exploring the sacred text enables the reader to perceive the written text as the word of God intended for teaching and educating the faith community, and at the same time, it provides a norm for the community. This paper will use socio-rhetorical interpretation to examine the text of Luke 22:19–27 within the context of the Church in Africa as revealed in the text. The Lukan Jesus expects the Church in Africa to perform its duties in its immediate context. This paper envisages that a text has a transforming and illuminating ability for the faith community (the church) in Africa.