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This study aims to discuss the hadith perspective on cleanliness. This research is a qualitative research using literature study to interpret the hadith about cleanliness with a content analysis approach. The results and discussion of this study include the notion of cleanliness, hadiths about cleanliness, and cleanliness from a hadith perspective. This study concluded that maintaining cleanliness is very important for daily life including physical and spiritual cleanliness and environmental cleanliness. Learning It is suggested to all parties to maintain cleanliness which is not only related to ethics but also religious values, especially the importance of implementing clean living habits from an early age through the role of Islamic institutions.

The diversity of schools of jurisprudence in Islam, such as Hanafi, Maliki, Syafii, Hanbali, and Shia, reflects various legal approaches that develop according to their respective social, cultural and historical contexts. The four Sunni schools of thought have different methodologies, but are still based on the Koran and Hadith. The Hanafi school of thought is known to be flexible in its legal interpretation, while the Maliki school prioritizes the practices of the people of Medina. Syafii stands out for his systematic use of hadith, while Hanbali is more strict in following authentic hadith. The Shia school of thought with its distinctive characteristics also enriches the understanding of Islamic jurisprudence. This diversity shows that Islamic law is dynamic and contextual, allowing adaptation to changes in time and place. Therefore, Muslims need to prioritize tolerance and respect differences. The diversity of sects is not a cause of division, but rather a means of deepening religious understanding and practice. Dialogue between schools of thought is the key to strengthening unity, increasing mutual understanding, and creating harmony in social life.

During the time of Rasulullah SAW, Muslims did not need certain rules in understanding sharia law. After the spread of Futuhat Islamiyah, Arab Muslims interacted a lot with other nations who had different languages. On the other hand, the need for ijtihad is very urgent, because there are many new problems that have never occurred before and require clarity in fiqh law. So two large madrasahs emerged that reflected their ijtihad method - the Ahlir-ra'yi Madrasah used more qiyas (analogies) to generate heated debates, thus making the ulama feel the need to create written regulations that were recorded as common law in uniting these two madrasas. The hadith about being more careful in giving fatwas and qiyas gave rise to heated debate, making the ulama feel the need to make written rules which were recorded as joint laws in uniting the two madrasas. Imam Syafi'i was the first person to write a book about ushul fiqh-Imam Syafii was a great mufti of the Muslim community who was also the founder of the Syafi'i school, developing his school in Baghdad. Ushul fiqh is the postulates of fiqh which are global in nature - The object of the discussion is to study the postulates which are still of a general nature seen from their general legal provisions and the ultimate aim of studying them is to protect the Islamic religion from deviations and misuse of the postulates of the Shari'a, so that misleading carelessness does not occur.

Hadith narrated by Ibn Abbas r.a. regarding guarding five things before the other five things come, provides a moral message that is very relevant in the daily lives of Muslims. This hadith teaches people to take advantage of youth, health, wealth, free time and life before things come that can hinder their use. This journal aims to analyze and examine the meaning and relevance of this hadith in contemporary life. Through a hadith analysis approach, this journal shows that the messages contained in this hadith can be applied in various aspects of life, from time management to health and wealth. Apart from that, this journal also discusses the asbabul wurud of this hadith, its validity status, as well as the tarbiyah aspects contained in it

This study focuses on the importance of the role of monthly religious studies in shaping students’ religious attitudes at SMAS Budi Agung Medan, considering that religious studies are one of the effective means to teach religious values, strengthen faith, and shape students’ character and morals in everyday life. The method used is a qualitative method with a descriptive approach. Data collection was carried out through documentation, observation and interviews. The subjects of the study were the principal, vice principal for student affairs, Islamic Religious Education teachers, and students. Data analysis was carried out by data reduction, data presentation, and drawing conclusions. The results of the study showed that (1) Monthly religious studies activities at SMAS Budi Agung Medan are carried out once a month on the first week starting at 08.00 to 11.00 WIB at the Al-Huda Marelan Mosque. The three activities carried out in this monthly religious study are the opening, core and closing. (2) The materials discussed include faith, jurisprudence, morals, as well as the Qur’an and Hadith of the Prophet. (3) The role of monthly religious studies in forming the religious attitudes of SMAS Budi Agung Medan students includes spiritual, moral, social and educational roles. (4) The monthly religious study program held at SMAS Budi Agung Medan is considered to have a positive impact on SMAS Budi Agung Medan students, because the religious studies are able to gradually improve the students’ religious attitudes.

This study examines the development of hadith studies from the oral tradition to the digital era. Using a library research method, this study focuses on the collection and analysis of data from various relevant sources. The purpose of this research is to understand the dynamics of the changes in the methods of delivering, teaching, and archiving hadith, as well as the impact of the transition from oral tradition to digital forms on the understanding of hadith among Muslims. In the oral tradition period, hadith were conveyed directly by the Prophet Muhammad to his companions, who memorized and spread them. Later, during the reign of Caliph Umar bin Abdul Aziz, efforts began to collect and write down hadith. This process reached its peak in the 3rd century AH with the emergence of monumental works such as Sahih al-Bukhari and Sahih Muslim, which became the foundation of hadith studies until today. In the digital era, information technology enables the broader dissemination of hadith, with easier access through digital platforms. This study is expected to provide new insights into the relevance and effectiveness of digital media in hadith education and its contribution to the teaching of Islam in contemporary society.

This research examines how Islamic education plays a role in raising awareness of sharia law among Muslim communities. Using a qualitative approach, this study explores the methods of teaching Islamic law in Islamic boarding schools, madrasas, and Islamic universities. The results show that Islamic education based on the understanding of the Qur'an and Hadith can increase awareness of sharia law and compliance with Islamic rules in daily life.

Leadership in Islamic education is an important aspect aimed at forming a generation that is not only intellectually intelligent but also strong in faith and morals. The basic concept of leadership in this context includes several key aspects, namely leadership based on Islamic values, noble character, and educational goals. Leaders in Islamic education are expected to serve as role models for students, implement the principle of shura (consultation) in decision-making, and emphasize the importance of beneficial knowledge. The purpose of this research is to understand the principles of leadership in Islamic education derived from the Qur'an and Hadith. Data was collected through literature studies and document analysis. The results of the research indicate that leadership in Islamic education must be based on Islamic principles such as honesty, justice, and wisdom. Islamic education leaders are responsible for guiding students towards optimal self-development, both academically, morally, and spiritually. The conclusion of this research shows that the concept of leadership in Islamic education must combine modern leadership principles with spiritual and ethical values of Islam to create a good leadership model. This research provides insights into the basic concepts of leadership in Islamic education.

This study aims to examine the application of Islamic economic philosophy values in economic decision-making in Indonesia. Islamic economic philosophy, based on the teachings of the Qur’an and Hadith, emphasizes principles of justice, balance, and public welfare. Using a qualitative approach, this research gathers data through in-depth interviews with practitioners, entrepreneurs, and academics involved in Islamic economics. The findings reveal that values such as justice in wealth distribution, prohibition of usury (riba), and the importance of meeting societal needs serve as key guidelines in economic decision-making. Moreover, the application of concepts like zakat, charity (sedekah), and transparent transactions are also essential factors in ensuring a fair and sustainable economic system. The study also identifies challenges in implementing these values, such as low public awareness and lack of adequate supporting infrastructure. However, there is significant potential to integrate these Islamic economic values into modern economic practices to create a more humane and just economic system. Therefore, strengthening education and understanding of Islamic economics is crucial to support better economic decision-making.

his study aims to analyze the concept of al-iqtibas in verses of the Qur'an and Hadith. Al-iqtibas is a technique of quoting or borrowing parts of texts found in the Qur'an and Hadith in various contexts, both in literature and speeches. This research employs a descriptive qualitative approach with textual analysis methods to understand how al-iqtibas is utilized in both classical and contemporary Islamic traditions. The findings show that al-iqtibas plays an essential role in strengthening religious arguments and enhancing the aesthetic value of texts, while also serving as an effective medium for conveying moral and spiritual messages. Furthermore, the study finds that the use of al-iqtibas is not limited to religious contexts but also extends to cultural and social realms. This research is expected to enrich the understanding of intertextuality in the study of the Qur'an and Hadith and contribute to the development of Islamic linguistic studies.    

A few centuries after the demise of the Qur'an, the scholars formulated language, usub and literature in order to study and deepen the content of the Qur'an, which gave rise to many scientific disciplines, among others in the field of language studies, nahwu and sorof , related to the style of language and literature was born balaghoh discipline with branches of study, ma'ani, bayan and badi '. In Badi Science, iqtibas is defined as follows "The speaker saves his prose or poem with something from the Qur'an or Hadith in a way that does not signal that something comes from both." Qaidah The science of Badi allows mutakallim (speaker) to change a little on the word taken from the Qur'an or Hadith, that is due to the adjustment of wazan or other causes. Iqtibas with the text of the Qur'an and sunna is not prohibited and forbidden in absolute terms, it is permissible but must be with caution.

This study examines the ethics of social media use from the perspective of hadith and verses of the Qur'an with a focus on privacy and social responsibility. Social media, as a dominant communication tool, is often misused, resulting in privacy violations, the spread of inaccurate information, and other negative impacts. This study uses a literature approach to authentic hadiths and interpretations of verses of the Qur'an. The results of the study show that Islam prohibits the actions of tajasuss (spying) and ghibah (backbiting), as emphasized in the hadith: "Whoever spies on others, Allah will spy on him." In addition, QS. Al-Isra: 36 reminds us of the importance of verifying information before it is disseminated. The principle of amar ma'ruf nahi munkar requires social media users to encourage goodness, share positive content, and avoid destructive behavior, such as bullying or the spread of inappropriate content. The application of Islamic ethics in social media can reduce the negative impacts of technology while creating safer and more beneficial interactions in cyberspace.  

Misyar marriage is a form of marriage that emerged in Muslim society, where both parties agree to waive some of the rights and obligations that usually exist in traditional marriages, such as maintenance and housing. This study aims to analyze the phenomenon of Misyar marriage from the perspective of Islamic law, the objectives of sharia (maqashid asy-syari’ah), and its impact in social and moral contexts. The study was conducted using a normative approach to sources of Islamic law, such as the Qur'an, hadith, and the views of contemporary scholars. The results of the study indicate that Misyar marriage is valid according to sharia because it fulfills the pillars and requirements of marriage, such as ijab, qabul, guardian, witnesses, and dowry. However, scholars have different opinions regarding its law. Yusuf Qardhawi and Wahbah Zuhaili allow Misyar marriage on the condition that the wife is willing to waive her rights, while Muhammad Az-Zuhaili forbids it because it is considered contrary to the main purpose of marriage, which is to build a harmonious, just, and affectionate family. Meanwhile, Ibn Uthaymeen took a tawaqquf (cautious) position because even though it is valid, Misyar marriage has the potential to deviate from the maqashid asy-syari’ah. This study concludes that although Misyar marriage can be a pragmatic solution in certain situations, such as to meet biological needs or certain social conditions, this practice tends to raise ethical issues, injustice, and harm women. Therefore, it is recommended that couples considering Misyar marriage understand its implications in depth and seek solutions that are more in line with the principles of justice and harmony in Islam.

Leadership has a very important role in determining the success of an organization, especially in the context of Islam which makes the Qur'an and Hadith as the main guidelines. This research aims to explore the concept of Islamic leadership, the ideal characteristics of a leader, and its implications for the life of the people. Using descriptive qualitative method based on literature review, this research analyzes leadership values reflected in Islamic teachings. The results show that Islamic leadership emphasizes the characteristics of Shiddiq (honest), Amanah (trustworthy), Tabligh (conveying the truth), and Fathanah (intelligent), which are the main characteristics of the Prophet Muhammad. In addition, Islamic leadership combines elements of jihad, which is the struggle to obey Allah, and ijtihad, which is the ability to solve the problems of the people based on Islamic values. Effective leadership is not only oriented towards worldly success but also prepares people for the afterlife through justice, high morality, and good organizational management. In conclusion, Islamic leadership offers a holistic approach that integrates spiritual, moral, and social aspects to create a just, prosperous, and blessed society. The findings are expected to be a reference for leaders in implementing Islamic values in various fields, both in the context of organizations and state life.

The act of sacrifice (udhiyah) is a form of worship in Islam that holds profound spiritual and social values. Sacrifice aims to draw closer to Allah SWT while demonstrating solidarity with others through the distribution of meat to the community, especially those in need. However, the implementation of sacrifice is often not fully understood, particularly regarding its rulings and etiquettes, such as the selection of animals, slaughtering procedures, and meat distribution. This study aims to provide a comprehensive understanding of the rulings of udhiyah and the etiquettes of sacrifice based on Islamic law.The research employs a qualitative approach with a library research method. Data were collected from primary sources such as the Qur'an and hadith, as well as secondary sources including books of Islamic jurisprudence, scholarly journals, and other relevant literature. Data analysis was conducted descriptively to identify and organize systematic insights related to the topic.The results indicate that sacrifice is obligatory for those who can afford it according to some scholars, while the majority consider it a strongly recommended act (sunnah muakkad). The etiquettes of sacrifice include sincere intentions, selecting animals that meet Islamic requirements, proper and humane slaughtering, and proportional meat distribution. Sacrifice also holds spiritual wisdom, such as strengthening faith and gratitude, as well as social benefits by fostering community bonds through sharing.This study concludes that sacrifice is not merely an annual ritual but also a reflection of values such as devotion, sincerity, and solidarity that must be instilled continuously in the lives of Muslims.

In Islamic law (Shari’ah), a wife who separates from her husband, whether due to divorce or the husband's death, is obligated to observe ‘iddah. This refers to a waiting period that a wife must undergo after the divorce or the death of her husband, during which she is prohibited from remarrying for a specified period. The duration of this waiting period has been established in the Qur'an and Hadith, with varying time frames. The fundamental purpose of observing ‘iddah, apart from its devotional aspect (ta‘abbudi), is to ensure the absence of pregnancy in the womb. Although modern technology can quickly confirm the absence of pregnancy, this does not annul the obligation of ‘iddah for the wife, as its purpose is not solely limited to this aspect.

Character education plays a central role in shaping individuals with morality, integrity, and the ability to face contemporary challenges. From the perspective of hadith, character education emphasizes values such as honesty, patience, compassion, and responsibility as life guidelines. However, in the modern era, various challenges such as the influence of social media, value globalization, and digital inequality often hinder the ideal formation of character among the younger generation. This study aims to explore the urgency of character education based on the hadith of Prophet Muhammad (PBUH), identify the primary issues in its implementation, and offer solutions relevant to the challenges of modern education. The identified problems include shifts in moral values due to technology, a lack of integration of character values into curricula, and insufficient synergy between schools, families, and communities. his research employs a qualitative method using a literature review approach, analyzing relevant hadiths and contemporary character education theories. The findings indicate that effective solutions include integrating character values into the curriculum, adopting role-model-based teaching approaches, and utilizing technology to support innovative character education. Through these strategies, character education from the perspective of hadith can be effectively implemented to shape individuals with noble character, adaptability, and relevance to modern-era challenges.  

Mahar mitsil is a mahar that is not determined at the time of the marriage contract, but is adjusted to the value usually received by the wife's family. This study aims to examine the opinions of the imams of the madhhab regarding mahar mitsil not being a condition for kafa'ah. This study discusses how to apply mahar mitsil so that it does not become a condition for kafa'ah. The research method in this article is empirical juridical. By using an empirical juridical approach, this study examines theories, concepts, and the Quran and Hadith related to mahar mitsil. Mahar mitsil according to Imam Syafi'i and Imam Maliki is not a condition for kafa'ah. Kafa'ah here is more related to equality in terms of religion and lineage. While mahar mitsil according to Imam Hanafi is part of the conditions for kafa'ah. However, mahar is very important, although mahar does not become a barrier to the validity of the marriage contract if the conditions for marriage are met.

The pillars of marriage as a requirement for the validity of a marriage, include fundamental elements that must be present in the marriage contract process. The four major schools of thought in Islam, namely Hanafi, Maliki, Syafi'i, and Hambali, have different views even though the basic principles of the pillars of marriage are generally different. This difference arises due to differences in the ijtihad method and the social context faced by each school of thought, although all are based on the Qur'an, Hadith, and ijma' (consensus of scholars) which have been widely accepted in Muslim society. This study focuses on a comparison of the pillars of marriage according to the four main schools of thought in Islam. The research method used is library research. Based on this study, the results obtained are that the pillars of marriageaccording to 4 schools of thought are: first, the Hanafiyah school consists of ijab and qabul. Second, the Malikiyyah school consists of the woman's guardian, dowry, the husband is not in ihram, the wife is not in ihram and is not in the 'iddah period, and shigat. Third, the Syafi'iyyah Madzhab consists of a husband, wife, guardian, two witnesses, and sighat. Fourth, the Hanabilah Madzhab consists of husband and wife, consent and qabul.

The research used is the library research method. The primary data sources in this study are hadiths about wearing sandals when praying, including the Sahih Bukhari Book, the Sahih Muslim Book, the Sunan Abu Daud Book, the Sunan Tirmidzi Book, the Musnad Ahmad bin Hambal, etc. The results of the studyHadith of wearing sandals when praying In this classification, the hadiths have the same wording and meaning, namely the statement of the Prophet praying using sandals. Hadith of not wearing sandals when praying In this classification of hadith, the Prophet took off his sandals during congregational prayers when the conquest of the city of Mecca and the actions of the Prophet were followed by his companions, and the reason the Prophet took off his sandals was because the Angel Gabriel told him that there was dirt on the Prophet's sandals. And it is explained in the sound of the hadith from another path, by rubbing the sandals on the ground in an effort to clean the sandals from dirt. And when taking off sandals it is advisable to prioritize the comfort of others. In terms of wording, the Prophet stated that he prayed with sandals and sometimes not. As for the prophet's editorial to differentiate (differentiate) between Muslims and Jews, the Prophet ordered to wear sandals when praying. In historical, sociological and anthropological context. The space and time when the Messenger of Allah performed or recited the hadith of wearing sandals when praying, in the early period of Islam there were not so many mosque buildings built and still had pedestals, so the Messenger of Allah gave concessions (rukhsah) on the face of this earth to create a mosque that could be used as a place of prayer. So it is possible to wear a khuf or na'lun when praying with the condition that it must be pure from the major and minor hadas. If we look at modern times, mosques have been built with ceramic or floor coverings.