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With the rapid development of globalization, there are people who have the desire to change their own gender or what is usually called transsexual. Transsexualism can happen to someone due to environmental factors and hormonal factors. This phenomenon raises problems in all legal dimensions, one of which concerns inheritance for transsexuals. In this writing, normative juridical research methods are used because this research examines library materials to find certainty about Minangkabau customs. In Indonesia itself, it still recognizes customs which are the inheritance of customs. As in Minangkabau custom, it is still motivated by the values and norms of the Islamic religion. It is known that the Islamic religion does not accept the existence of transsexuals, so Minangkabau customs also reject these transsexuals. This writing  to find out, explain and analyze transsexual inheritance in Minangkabau customs.

The existence of religion is an important part of a person's life, because it has sacred value and opens the mind to solve life's problems. Currently, diverse human personalities believe in faith and trust which is practiced every day as proof that they have a God who provides a better life and a fully realized leader for humanity. Islamic civilization is a journey towards the ability of Muslims to accept and understand their own development. Islam is a religion that has a big influence on the lives of society 5.0. The main issue is how Islam can form solutions to problems towards Islamic progress based on the level of technological development and human resource development in society in the 5.0 era. Therefore, according to this source, we can understand that Islamic civilization was formed primarily for the implementation of processes in the fields of science, society and culture as an example of the progress of Islamic society towards the teaching of the Islamic religion and its use. technology. Accepting the universal values ​​of Islamic civilization, the grace of the universe, beyond time and place, three pillars are built, namely faith, obedience and sincerity (akhlak/sufism) through technological developments in the era of Society 5.0. Therefore, in the era of modernization, it is important to revive Islamic values ​​in education. It is hoped that it will be able to give birth to a generation with commendable morals and excellence in science and technology, so that it can prepare to face the era of society 5.0. The research method uses a method (library research) by collecting several literature related to the problems and objectives of the research. Data collection on the results of previous research is used as a benchmark to support data in research on the transformation of historical values ​​of Islamic civilization during society 5.0.

The existence of religion is an important part of a person's life, because it has sacred value and opens the mind to solve life's problems. Currently, diverse human personalities believe in faith and trust which is practiced every day as proof that they have a God who provides a better life and a fully realized leader for humanity. Islamic civilization is a journey towards the ability of Muslims to accept and understand their own development. Islam is a religion that has a big influence on the lives of society 5.0. The main issue is how Islam can form solutions to problems towards Islamic progress based on the level of technological development and human resource development in society in the 5.0 era. Therefore, according to this source, we can understand that Islamic civilization was formed primarily for the implementation of processes in the fields of science, society and culture as an example of the progress of Islamic society towards the teaching of the Islamic religion and its use. technology. Accepting the universal values ​​of Islamic civilization, the grace of the universe, beyond time and place, three pillars are built, namely faith, obedience and sincerity (akhlak/sufism) through technological developments in the era of Society 5.0. Therefore, in the era of modernization, it is important to revive Islamic values ​​in education. It is hoped that it will be able to give birth to a generation with commendable morals and excellence in science and technology, so that it can prepare to face the era of society 5.0. The research method uses a method (library research) by collecting several literature related to the problems and objectives of the research. Data collection on the results of previous research is used as a benchmark to support data in research on the transformation of historical values ​​of Islamic civilization during society 5.0.

Islamic law is one aspect of Islamic teachings which occupies a very crucial position in the view of Muslims, because it is the most concrete manifestation of Islamic law as a religion. Islamic law has a significant influence on Indonesian positive law, especially in several areas of law. Meanwhile, positive law is law in the form of laws that regulate relations between humans and humans, or with legal entities. Islamic law is generally defined as rules which are the result of understanding and deducing from the provisions revealed by Allah SWT to the Prophet Muhammad SAW. Therefore, the main sources of Islamic law are the Koran and Hadith. source of pure positive law from society. This is because the adoption or discovery of positive law uses an inductive method. Namely by observing the actions and attitudes of community members. From the results of these various observations, general regulations are then made that are binding on the entire community. In this article the author tries to explain further the analysis of the concepts and sources of these two laws, and their comparative analysis.

Religious values aare very important in education. These values also influence the way everyone behaves in the organization. Religious values such as human connection with Allah SWT, the seriousness of conscience, and other religious values are internalized as part of the organizational culture. Apart from that, research has shown that the application of Islamic values in organizational culture such a worshio, trust, responsibility, fairness, ihsan, mutual hep, makes organizations more Islamic. Overall, religious values, especially in the Islamic context, provide a strong moral and ethical foundation for building organization that are sustainable, humane and full of good vibes.

To anticipate market needs for new goods, effective communication is essential. Organizational communication in Islamic education also helps improve school performance. In an Islamic perspective, effective communication is when a message conveyed by a communicator is well received by the communicant. A good leader can make the company a calm and peaceful place. When one party in the organization feels disadvantaged, conflict can arise. This can happen because of differences in opinion, values, and character. In the Qur'an, humans are described as receiving a lesson directly from God, having a real enemy, Satan, and being able to carry a mandate. Leadership that is knowledgeable, strong, trustworthy and devout is very important. The results of this research indicate that effective communication plays an important role in organizations, Islamic education, and leadership. This research also provides an in-depth understanding of how effective communication relates to Islamic religion and organizations. It is hoped that the results of this research can help and improve the quality significantly, to increase the effectiveness of Islamic education and organizations.

In Kertayasa Village there are several things that are starting to disappear from the activites usually carried out in the mosque, such as worship rituals which are carried out in congregation, religious activites and even religious education that is starting to fade. The lack of community participation in managing the prosperity of mosques in this village is caused by the management’s low knowledge of the applicable mechanisms and regulations, so that the community’s social concern for ukhuwah Islamiyah begins to decline. With this happening, because Kertayasa village is a tourist village, there is also concern. Understand, intolerance and even radicalism enter through this gap. Through public dialogue activites, optimalization of strengthening the base of the mosque prosperity council to prevent radicalism in tourist village. By providing guidance to mosque managers and providing insight into intolerance and radicalism so that mosque managers and society in general can screen for the possibility of such crimes occurring. In carrying out thus public dialogue, the mosque properity council in each hamlet and the communities involved have gained knowledge about preventing radicalism through increasing national insight, the causes of radicalism/terrorism, the legal basis for eradicating terrorism in Indonesia and efforts to improve the performance of mosque management. With this, the community at least has the provisions to recognize and prepare themselves both in strengthening mosque management and in countering ideas that are contrary to Islamic teachings

This research aims to describe the perceptions of Sociology of Religion college students at the State Islamic University of North Sumatra towards victims of sexual violence at Indonesian universities. In general, perception is a person's way of looking at something. This research uses a quantitative descriptive type and approach. The population of this study was 281 Sociology of Religion college students at the State Islamic University of North Sumatra, with a margin of error of 10%, and a sample of 74 people. The sampling technique used is stratified random sampling. Questionnaires are a data collection technique with a perception measuring tool in the form of a Likert scale. The results of the research reveal that the perception of Sociology of Religion college students at the North Sumatra State Islamic University towards victims blaming for sexual violence in Indonesian universities is negative. Respondents are know victim blaming well, victim blaming is often found in cases of sexual violence, where women are the ones who are vulnerable to becoming objects of sexual violence. This is characterized by siding with victims of sexual violence, such as sympathy and empathy for victims, victims must receive protection, victims of violence do not deserve to be blamed, and justifying incidents of sexual violence as not being caused by the victim's behavior. Meanwhile, other neutral responses revealed that the way women dress and their body shape are the causes of sexual violence. This means that women who wear closed or open clothing both have the opportunity to become victims. Furthermore, neutral responses to victims of sexual violence always exaggerate the cases at hand. On the contrary, the news media tends to exaggerate so that it leads to opinion, which ends up making it difficult for the victim to reveal the case they are facing because of concerns about giving the victim a negative stigma.

By looking at the problems of family life that occur, Surabaya City still lacks quality families. The Decree of the Director General of Islamic Guidance of the Ministry of Religious Affairs Number 379 of 2018 concerning Implementation Guidelines for Marriage Guidance for Prospective Brides was made to overcome existing problems. This study aims to determine the implementation of the Bimwin Catin program to create quality families in Sukolilo District. The research uses a qualitative approach method. The results showed that the implementation of Bimwin Catin has been carried out well in the KUA of Sukolilo Subdistrict as an effort to realize Quality Families by involving three agencies, namely DP3APPKB, the Health Office, and the Ministry of Religion.  The implementation of Bimwin Catin in Sukolilo Sub-district still has obstacles regarding the budget and the lack of interest of catin couples to participate in programs like this because they feel they do not need and are not important. Funding providers should be able to provide funds in accordance with the needs of program implementation and make it mandatory for prospective brides to participate in Bimwin Catin so that they are ready for family life.

Mental health is a vital aspect of deep human life, and religious views play a crucial role in understanding it. This research aims to explore and understand the relationship between mental health and religious perspectives on individual quality of life. The research method used was a systematic review by searching for articles on Google Scholar using the keywords "Health," "Mental," "Al-Qur'an," and "Islam." Inclusion criteria include research articles in the last 10 years, Indonesian, in journal form, and publicly accessible. The research results show that mental health plays an important role in the Islamic view, which provides comprehensive guidelines for maintaining mental health. In the Islamic view, several important aspects include tawakkal (submission of oneself to Allah), dhikr and prayer to relieve stress and anxiety, maintaining balance in life, supporting healthy social relationships, providing social support, forgiveness, patience, and when needed, seeking help professionals such as psychotherapy or counseling. The Islamic view of mental health involves spiritual, psychological, and social dimensions, and by combining religious teachings with appropriate medical care and social support, individuals can achieve optimal mental health in accordance with the principles of their religion. Mental health in the Islamic view is an integral component of efforts to achieve holistic well-being in an individual's life.

This research is research by IAIN Ponorogo students conducted by the KPM 19 group in Bungkuk village, Parang, Magetan. This KPM aims to be media for learning, practice, and society. Understanding of students in managing human resources to improve the quality and critical thinking patterns of each individual so that they become good individuals. The method used is the asset-based community development (ABCD) method. The ABCD approach involves five steps, including the processes of discovery, dreaming, planning, determining, and implementing. For this reason, it aims to provide character and activities that are beneficial to the community. Based on the potential according to initial observations, inviting Bungkuk Village youths to participate in enlivening the mosque in their respective hamlets because of the potential, to increase the sympathy of Bungkuk Tiga Village youth towards the mosque in their respective hamlets, it's not just congregational prayers, but work programs that have been prepared by the BKM Mosque Welfare Board, in order to increase youth togetherness to revive youth youth organizations that have been passive.

The issue of furu'iyah in the Islamic religion is indeed a very interesting study if we look closely, so sometimes it becomes a striking difference if it is understood one-sidedly, moreover it becomes an arena for endless debate so that sometimes we find groups that are not in line, claiming they do not follow the rules of the Islamic religion as a whole. Correct. Things like this should be straightened out by re-examining the correct legal basis so that those who practice it feel more confident in practicing it, as well as those who don't practice it and don't claim to be heretical or heretical to other groups. Likewise with the implementation of the Qunut prayer in prayer, there are differences within the Muslim community, there are some groups who perform it and also leave it out of the prayer sequence where it is sunnah to recite it. This does not happen without reason considering that there is a lot of Islamic literature that is used as a reference by each group which is indeed different from one group to another, whereas the differences in Islam as long as they do not go outside the corridors of sharia, let alone aqidah, are a blessing for the Islamic ummah itself.

Khatmil Qur'an is a culture in various Islamic boarding schools that study the Qur'an, but the agenda of each pesantren is different in line with the tradition of the pesantren. Interestingly at the Al-Asy'ariyyah Islamic boarding school, there is a cultural carnival that presents various cultural attributes from various regions in Indonesia. So this article aims to find answers to the big question, "how is Islamic education based on religious moderation through expressions of cultural carnivals on the haflah khatmil Qur'an agenda at the Al-Asya'ariyyah Islamic Boarding School, Wonosobo". Through field research it was found that the cultural carnival at the al-Asy'ariyyah Islamic boarding school was used as a strategy for the pesantren to provide education to the community, that cultural essences needed to be preserved because they conflicted with religion. The fact that the Koran actually instructed the Prophet Muhammad to teach Islam in a gentle and tolerant way. Thus, the expression of cultural carnivals in Islamic boarding schools is the maturity of the scholars in presenting the Qur'an and hadith as part of the embodiment of religious moderation-based education.    

Khatmil Qur'an is a culture in various Islamic boarding schools that study the Qur'an, but the agenda of each pesantren is different in line with the tradition of the pesantren. Interestingly at the Al-Asy'ariyyah Islamic boarding school, there is a cultural carnival that presents various cultural attributes from various regions in Indonesia. So this article aims to find answers to the big question, "how is Islamic education based on religious moderation through expressions of cultural carnivals on the haflah khatmil Qur'an agenda at the Al-Asya'ariyyah Islamic Boarding School, Wonosobo". Through field research it was found that the cultural carnival at the al-Asy'ariyyah Islamic boarding school was used as a strategy for the pesantren to provide education to the community, that cultural essences needed to be preserved because they conflicted with religion. The fact that the Koran actually instructed the Prophet Muhammad to teach Islam in a gentle and tolerant way. Thus, the expression of cultural carnivals in Islamic boarding schools is the maturity of the scholars in presenting the Qur'an and hadith as part of the embodiment of religious moderation-based education.    

Tessa Pritama Eda, Nim: 1011419034, with the title Analysis of Court Decisions in Deciding Cases Number: 0017/Pdt. G/2013/Pa.Lwb Regarding Legalization of Siri Marriage. Advisor I Mr. Dr. Weni Almoravid Dungga, S.H., M.H and Advisor II Mr. Dolot Alhasni Bakung, S.H., M.H. The purpose of this study is to find out the legal protection for unregistered marriages and secondly to find out the court's decision in deciding case number: 0017/Pdt.G/2013/Pa.Lwb regarding the legalization of unregistered marriages. The method used in this research is normative. The result of legal protection for unregistered marriages is that unregistered marriages obtain legality from the State if they fulfill predetermined conditions, such as marrying according to religion, then obtain the consent of the first wife as evidenced by a permit, and also for reasons of paperwork. child. But here on the other hand, betel marriage can also be entered into a criminal offense.The decision of the supreme court granted the respondent's request to obtain a marriage certificate, on the grounds that it was in their administrative interests and that of the children, also because the marriage had been carried out in an Islamic manner and had fulfilled all the requirements, and the most important reason was that the marriage had been approved by the first wife.  

The Ministry of Religion of the Republic of Indonesia assesses that there are still many Islamic boarding schools that have not yet been established, so they need to strive for their independence. For this reason, the Ministry of Religion has launched the “Pesantren Independence Road Map” (2021). This study examines the independence of Islamic boarding schools based on kopontren at the Sidogiri Islamic Boarding School (PPS). The aim is to prove the independence of PPS. The research method used is qualitative research which analyzes data in the form of statements and documentation. From the research conducted, it was found evidence that PPS is an independent Islamic boarding school both in terms of institutional, management, curriculum, manpower and funding aspects. This independence is achieved through the implementation of management principles such as planning, organizing, acting and controlling in managing the pesantren. In addition, the study also found that there are seven characteristics of PPS independence, namely having a business charity that is able to finance the financial needs of the pesantren, being able to manage its finances from the time the students register to completing their studies at the pesantren, being able to meet the basic needs of the students, being able to manage and determine the educational curriculum for the students. santri independently, not asking for help from other parties or the government to build pesantren. In addition, it has educational institutions, da'wah, social, economic and alumni networks that support the independence of pesantren.

The purpose of this article is to reveal the optimization of Captain Tsubasa's dream for Japanese football on the spectrum of Islamic education, by unraveling how far the influence of the animated film Captain Tsubasa in whipping up the fighting spirit of the young generation of Japan, then contextualizing it in Islamic education, where problems have not been encountered before. This research is a qualitative descriptive, with the data collection technique using the polegulation, and analyzed inductively. Problems are analyzed with Max Weber's work ethic theory. The results of the study concluded: that Captain Tsubasa's dream in his animated film is able to be a motivator, especially for the young generation in Japan in terms of football so that in the future the National Team is able to win the Asian Cup and consistently participate in the World Cup. In the context of Islamic education, a Muslim must have a work ethic, namely a personality attitude that gives birth to a very deep belief that work is not only to glorify oneself, to show humanity, but as a form of manifestation of good deeds. This work ethic is well practiced in people's lives so that Muslims become strong as a community, so this research recommends that this work ethic be a way of life within the framework of nation and religion.  

Islam Nusantara is a model of thought, understanding and practice of Islamic teachings packaged through considerations of culture or traditions that developed in the Southeast Asian region (but this study is limited to Indonesia), thus reflecting a methodological nuanced Islamic identity. When this identity was disseminated among Muslims, especially its thinkers, it was responded with controversial responses: some rejected the Islamic Nusantara identity because there was only one Islam, namely Islam taught by the Prophet. On the other hand, many Islamic thinkers who accept Islamic identity cannot be separated from that, Islam Nusantara is a part of acculturation as a carrier of Islamic teachings through the acculturation of existing cultures so that Islam Nusantara is present, none other than to broadcast the Islamic religion through peace between culture and religion.

Human resource management (HRM) is an important component in any organization or business. The effectiveness of HR management will have an impact on  the company's performance and output. In an Islamic perspective, effective HR management should be built on ideas that uphold Islamic ideals. Allah Almighty has given responsibility to man to manage human resources as effectively as possible. This is related to the idea of trust, which states that everyone is responsible for the property that Allah Almighty has entrusted to him. Man is assigned to use human resources as efficiently as possible by Allah SWT. This relates to the concept of amanah, which states that each individual is responsible for the material possessions that Allah Almighty has given them. Therefore, it is very important to apply justice and kindness in managing human resources. The list of books and articles in this review does not provide a comprehensive picture. Although these restrictions are sufficiently mitigated by the selection of different authors and publications, the results may be improved by a more thorough study. In many types of conflict, including war, religion has been shown to be a motivating factor in demonstrating human commitment and devotion. Knowing how religion functions in business can help develop the potential of HRM. A brief review of Islam's place in business, particularly in HRM, has the potential to have a significant impact.  

The problem in this study is whether the use of rhetorical and figurative language styles in Ustad Maulana's da'wah at Islamic events is beautiful, and its implications for Indonesian learning in high school. The purpose of this study is to describe the rhetorical and figurative language style in Ustad Maulana's da'wah at Islamic events is beautiful, and its implications for Indonesian learning in high school. The method used is a qualitative descriptive method. The source of research data is the speech in Ustad Maulana's da'wah at the Islamic event was beautiful for the period 2015-2016. In this study, the data collection technique is the listen and record technique, and the sampling technique is purposive sampling (random). Based on the results of the overall analysis, the author concludes that the language style in Ustad Maulana's da'wah at the Islamic event is beautiful is a rhetorical language style including repetition, alliteration, apostrophe, asindeton, pleonasm, tautology, erothesis or rhetorical questions, prolepsis, correction, and hyperbole, then figurative language styles include equations or similes, metaphors, and allegories. The implications of language style on Indonesian language learning in high school are the learning material for grade XI students in odd semesters about analyzing content, structure, and language in lectures. Indonesian is also used in da'wah activities, both by ustadz and missionaries in Islam, as well as by evangelists in Christianity. Indonesian used to convey religious teachings and to communicate with people who do not know religion. The use of Indonesian in da'wah makes it easier for preachers to convey religious messages to the wider community. In addition, Indonesian is also used in mass media, such as television, radio, and newspapers to convey da'wah to the public.