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The aim of this research is to analyze the narrative structure and religious values ​​contained in the oral stories of the Meron Tradition. This research was designed qualitatively and used an analytical method based on Axel Olrix's theory. The results of the analysis show that the Meron Tradition oral stories prioritize narrative structure to build the storyline. The author uses literature study techniques to collect data by reading, taking notes, and processing research materials. They also use Triagulation techniques to ensure the validity of the data. Triangulation uses something other than the data for checking or comparison. The narrative structure in the Meron Tradition oral story is an interrelated and interdependent component. One of the religious values ​​in the Meron Tradition story is worship, gratitude, trust, respect and the example of the Prophet Muhammad SAW.

Kinayah is a pronunciation of something, while what is meant is not what is said, even if that meaning is used linguistically. Example: tall stature (because the person is tall), what is meant is not just the linguistic meaning, but more than that, such as high dignity. The Qur'an was revealed in very clear Arabic and literature with very beautiful wording and was easily understood by all audiences, in fact it could beat the language of the poets of that century. Al-Qur'an al-Karim is the greatest Islamic miracle in the following centuries. The language style of the Qur'an is full of essence (original meaning), majaz (non-original meaning), isti'arah (borrowing one word for another word) and kinayah (specific allusion). During the period of ignorance, the Arabs already had a very high style of literary language because they were always trained in arguing, praising and flattering and demeaning someone using language as a medium. This can be seen from the many al-mu'allaqat hanging from the Kaaba as a tribute to poets who were instrumental in producing beautiful literary works in their poetry. On the other hand, Arabic literature at its peak had no value when compared with the Koran, so that the literary language that was famous at that time, such as mua'laqatt, felt bland when compared with the language of the Koran. He can even beat the literary language of his time until now. This is because the advantage of the language of the Koran is that it has a very selective language style in choosing appropriate, beautiful, easy and harmonious vocabulary, so that it can touch the mind and heart so that many people are interested in learning and understanding it. On the other hand, the Koran is a guide to human life because it provides clear instructions for carrying out every daily activity. The Koran includes all the rules that humans need to interact with each other, as well as the rules with the natural environment and especially the rules with the Creator. In a not too long period of time, the beauty of the language of the Koran spread throughout social life. This was acknowledged by famous Arab poets at that time, as explained in the history of Ibn Abbas, that Walid bin Mughirah came to the Prophet and the Prophet read the Koran to him. So Walid's heart softened because of it.      

Specifically regarding to compensation for eliminating the obligation to perform prayers, it is not explicitly regulated, either in al-Qur'ânul Karîm or the Hadith of the Prophet SAW as two sources of law that must be a guide in living this life. The method used in this study is qualitative-descriptive. Meanwhile, the approaches are phenomenology, ethnography and case studies. The research results, it can be seen that there is certainly no problem with fasting fidyah, because the rules are very clear. This is different from fidyah prayer which is not regulated, either in the Koran or the hadith of the Prophet SAW. In fact, when a prayer is neglected, it must be replaced with the same prayer even if it is outside the time. When this was stated, those who were considered as executors who were directly involved in the implementation of fidyah payments (conventions) were only based on the hadith (mauqûf) of Ibn 'Abbas ra. which contradicts the text (matn) of the hadith of 'Imrân bin Hushayn, so that the hadith is considered weak (dha'îf). When this is confirmed say; knew about it, but they said that the fidyah payment was carried out as a hope (rajâ, tafâ'ul, sinta-sinta); May Allah be pleased with His mercy and blessings.

The miracles of Prophet Muhammad SAW have distinct advantages compared to the miracles of other prophets. All previous miracles were limited in time and space, and were only shown to certain people at specific times. The miracle of the Qur’an is universal and eternal, applicable to all of humanity until the end of time. Therefore, the Qur’an is the greatest miracle of all the miracles that Allah SWT bestowed upon the previous prophets and upon Prophet Muhammad SAW himself. The miracle of Prophet Muhammad SAW manifests as a spiritual miracle that is rational, eternal, and everlasting. This is recorded in the Noble Qur’an as the greatest miracle performed by Prophet Muhammad SAW. Likewise, the miracles that were previously given to the prophets and messengers are no longer visible physically, except for the stories known as the Greatest Miracle of Prophet Muhammad SAW from the news of the Qur’an.  

The purpose of this research was to understand how the values of Hajj, as contained in the hadiths of the Prophet, were applied in the context of globalization. The research method used was a type of library research or literature study, which involved collecting, reading, noting, and processing data from various literary sources such as books, magazines, and others. The results of the research indicated that the application of Hajj values from the Prophet's hadiths in the context of globalization required awareness and a collective commitment from Muslims and all humanity. By using the values of Hajj as a foundation in human interactions and in building a more just, harmonious, and sustainable global society, we could create a better world for future generations. The Hajj values derived from the hadiths of Prophet Muhammad (PBUH) taught universal principles that were highly relevant in the context of globalization. Equality, brotherhood, peace, togetherness, solidarity, obedience, devotion, patience, sacrifice, sincerity, and honesty were values that could help humanity overcome global challenges and create a more just, peaceful, and sustainable world.

This research aims to explore the impact of implementing shalawat on the level of student self-confidence at SDN 16 Bansa. Shalawat is prayer and praise to the Prophet Muhammad SAW which is often practiced in the daily lives of Muslims. The research method used was an experiment with a pretest-posttest control group design, involving two groups: an experimental group that followed the application of shalawat and a control group that did not. The instrument used was a questionnaire to measure students' level of self-confidence before and after the intervention. Data were analyzed using descriptive and inferential statistical techniques. The results of the research show that the application of shalawat has a significant positive impact on increasing the level of student self-confidence at SDN 16 Bansa.    

In essence, Islamic education leads humans to the path of truth so that every believer is protected from various forms of deviation. Allah SWT and the Prophet have mentioned and explained to mankind the importance of instilling everything related to Islamic education. Speaking of science, it needs to be known that a religious person will have better faith if he understands everything that exists in the universe, this means that the natural phenomena in the world are a knowledge and greatness of the Almighty God. This study aims to determine the essence of Islamic education in science learning. The research method used is library research. From this study, it was found that humans who unite the essence of Islamic education will obtain true faith, morals and morals and of course an effort in worshiping the One God. The existence of science can be a bridge or means in proving the power of Allah so that by studying science we can learn religious knowledge correctly.

This research aims to find out how character strengthening is carried out by teachers through Islamic cultural history subjects in class IV, to find out what obstacles teachers have in the process of learning Islamic cultural history, and to find out what the results of strengthening or forming students' character through subjects are. history of Islamic culture class IV MI Ma'Arif Gondang Watumalang. This research is descriptive field research. The data collection techniques used include participant observation, interviews and documentation. The results of the research show that strengthening students' character carried out by teachers of Islamic cultural history subjects in class IV is considered appropriate, because through Islamic cultural history subjects students can know the personality of the Prophet Muhammad, the history of Islamic figures, and students' character can be formed and applied in life. everyday, then the obstacles experienced by teachers are the different backgrounds of students, so that in delivering and applying the material not all students can immediately accept it, strengthening student character carried out by teachers through Islamic cultural history subjects can be said to be successful, because Islamic cultural history subjects are subjects that greatly contribute to the formation and strengthening of students' character.

This research aims to explore the prophetic leadership in the story of the prophet Solomon. First, this story is one of the stories that contains many lessons and can be taken by subsequent leaders with Solomon's firm, clever and disciplined leadership style. Everything is explained in QS. Al-Naml verses 15-44. Second, Prophet Solomon was a prophet and king who did not make wealth a priority even though he had perfect power, but led according to God's rules. Third, the stories in the Qur'an are certainly inseparable from warnings and lessons, so it is necessary for every group to emulate what is taught in the Qur'an, one of which is emulating the leadership attitude of Prophet Solomon. The leadership criteria are: thorough and firm in leading, intellectual, sharp in decisions, virtuous, anti-bribery, physically fit, and always praying.

Motorcycle storage without collateral is a service increasingly popular in dense urban communities. However, it raises various legal questions regarding the responsibilities and risks involved, both for service providers and motorcycle owners. In this study, we analyze the motorcycle storage service without collateral from the perspectives of Islamic law and civil law. From the perspective of Islamic law, the sayings of Prophet Muhammad emphasize the importance of maintaining trust in every transaction, while civil law provides a structured framework through Article 1714 of the Indonesian Civil Code. Although there are differences in approach between these perspectives, there are also important points of convergence regarding the maintenance of trust and justice in every transaction. The implication of this analysis is the importance of understanding and respecting legal principles, both from the perspective of Islamic law and civil law, in providing and using motorcycle storage services without collateral.

Land is something that is very important for human life. From the land humans come from, on the land humans live and into the land humans will return. Ownership, control, use and utilization of land need to be regulated in such a way in national agrarian law. In particular, land rights also need to be regulated in the agrarian law. In this context, the teachings and laws in Islam as the largest religion in Indonesia also influence the conception and policies regarding land rights. In this case, the teachings contained in the verses of the Quran and the hadith of the Prophet Muhammad SAW as a source of Islamic law become the theological and philosophical basis of the substance of land rights regulated in the constitution and other laws and regulations in Indonesia.

This article discusses the ideology of Muhammadiyah, the largest Islamic organization in Indonesia which was founded by KH. Ahmad Dahlan in 1912. Muhammadiyah ideology focuses on purifying Islamic teachings, with the aim of returning religious practices to the Koran and Sunnah of the Prophet. Throughout its journey, Muhammadiyah has also adopted a modern and progressive approach in the fields of education, health and social welfare. This article explores the basic principles of Muhammadiyah ideology, including the concepts of purification (tajdid) and renewal (islah), as well as their implementation in various social programs and activities. Apart from that, the challenges and adaptations of this ideology in facing social, political and cultural dynamics in Indonesia are also discussed. Through this analysis, this article aims to provide a comprehensive understanding of the contribution and relevance of Muhammadiyah ideology in the context of modern society.    

The Qur'an as a beacon of life for Muslims has holiness, authenticity and breadth of discussion that never dries up, in fact it cannot be refuted in line with advances in science and technology. The existence of the Al-Qur'an revealed by Allah as a revelation to the Prophet Muhammad SAW in the form of a mushaf has very interesting and complex dynamics to be studied and practiced as a guide to mankind. The word tarbiyah is used for a broader meaning, namely the process of coaching and direction for the formation of personality and mental attitudes, while the word taklim is used for a more specific meaning, namely the process of providing provisions in the form of knowledge and skills and ta'dib is the material taught including language lessons, speech lessons. , good writing lessons, history lessons about heroes and great commanders in order to absorb the experience of their success, swimming, archery and horse riding (skills lessons). Based on the terms above, education according to the Qur'an is formulated as an effort carried out in a planned and gradual manner to provide knowledge, skills and mental attitudes to students as provisions for carrying out their duties as servants and caliphs of Allah on earth. Based on the terms above, education according to the Qur'an is formulated as an effort carried out in a planned and gradual manner to provide knowledge, skills and mental attitudes to students as provisions for carrying out their duties as servants and caliphs of Allah on earth. The aim of education according to the Qur'an is to develop humans so that they are able to carry out their functions as servants of Allah and His caliphs in order to build this world in accordance with the concepts set by Allah or in other words to make humans devoted to Allah SWT.

This research explains the practice of fasting in the context of Islamic law, identifying the views of Islamic scholars and literature regarding fasting. The aim of this research is to provide comprehensive insight into the practice of fasting and its relevance in Islamic teachings. The research method used is a qualitative approach by analyzing related texts and literature, such as the Al-Qur'an, Hadith, views of ulama, and previous research. The research results show that mutih fasting is a tradition that is still maintained by some Javanese people, especially before weddings. Even though it has no direct basis in Islamic law, mutih fasting is carried out with the aim of gaining inner peace and physical and spiritual readiness before marriage. The procedure for white fasting involves consuming only white foods and drinks, such as white rice and water, as well as increasing worship such as prayer, dhikr and supplication. However, the analytical views of Islamic scholars and law show that fasting is not recommended in Islamic teachings and is not included in the worship exemplified by the Prophet Muhammad SAW. Although it is permissible if the intention is solely for Allah SWT, mutih fasting is more cultural than religious. The recommendation for Muslims is to carry out this tradition carefully and ensure that their intentions are truly for Allah SWT. In conclusion, fasting mutih before a wedding is a tradition that is more embedded in Javanese culture than Islamic religion. Although it is not prohibited, this practice should be carried out with clear intentions and does not conflict with Islamic teachings. Further research is needed to bring closer understanding between local culture and pure Islamic teachings.

Jihad and Terrorism in the Perspective of Islamic Law (Hidayatussalam and Muhammad Mufti M. Djafar). Jihad and terrorism are two terms that have recently become the focus of international attention. The international community assumes that these two terms are manifested as movements of several activist groups that In Islam there are two sides that cannot be separated. Islamic history has noted that jihad and terrorism are not new phenomena, but each has a different history. Jihad emerged when Islam came, brought by the Prophet SAW, and became popular when the Prophet SAW moved to Medina. Meanwhile, terrorists emerged since the political constellation among the Shi'a which was spearheaded by Hasan bin Sabah, known as a splinter group of the Assassin sect, a splinter of the Shi'a Islᾱmiyyah group which allowed the murder of political opponents from the Bani Seljuq whom they claimed had gone astray in the 11th century and 13th. Jihad and terrorism are two terms that have recently become the focus of international attention. The international community assumes that these two terms, which have become the movements of several activist groups in Islam, are two sides that cannot be separated.

Isaiah, a prophet in the 8th century BC in Jerusalem, has an important role in Jewish and Christian religious traditions. He began receiving divine revelations around 742 BC when the Assyrian Empire expanded its territory westward. Isaiah understood the political and foreign issues facing the Jewish kingdom, including relations with other countries such as Egypt, Ethiopia, and Assyria. Although the reigns of Jeroboam II and Uzziah were marked by economic prosperity, social justice was often overlooked. Isaiah firmly rebukes the rich and officials who oppress the poor, and he calls for the restoration of justice. In addition to being a prophet, Isaiah was also active in political affairs, believing that divine messages should play a role in political decisions. Although his advice was often ignored, he nevertheless warned of the consequences of sin and announced future arrivals promised in prophecy, including the coming of Immanuel. Methodologically, Isaiah received a divine call in the 8th century BC, facing moral and political challenges in Judah, and through that vision and call, he demonstrated faithfulness and the power of faith in conveying divine messages.

Obedience and loyalty are an inseparable integration in the life of a Christian. As a follower of Christ, these two personality traits are characteristics that must be possessed. This character was owned by a prophet named Hosea. The rise of infidelity and divorce, which is increasingly rampant at the moment, is attracting deep attention because Christian families are also falling into it. The head of the family plays a very important role in controlling and controlling the family. This research uses the method. In this article, the author uses the library study method, where this literature study is a study of ideas, concepts or theories originating from related literature sourced from books and journals that are recognized nationally and internationally using a hermenetic approach and phenomenology so that this method can help in analyzing and identifying scientific articles. This research examines how Hosea's obedience and loyalty are a reflection of faith for today's Christian family heads.

The Bible clearly outlines various signs that will precede the second coming of Jesus Christ at the end of the age. These signs, such as wars, natural disasters, the rise of false prophets, and cosmic phenomena, are believed to be indicators that the present age is nearing its end and will be replaced by a new reality under the reign of Christ. As global conflicts, economic crises, and intensifying natural calamities unfold, many observers interpret these events as signs that Christ's return is imminent. While the exact timing remains unknown, Christians are urged to remain vigilant and fully prepare themselves spiritually and physically. Christ's glorious return will usher in the resurrection of the dead believers, the transformation of the universe, and the final judgment. For believers, this event marks the culmination of salvation and the fulfillment of the promise of eternal life in Christ's Kingdom.

This Research Explores The Importance Of Anointing In Hebrew And Greek Traditions, As Well As The Role Of Anointing In The Old Testament Which Gave Authority And Power To Kings, Priests, And Prophets. Anointing, Which Uses Oil As A Symbol Of The Holy Spirit, Creates A Special Relationship With God And Is A Sign Of Divine Authority. This Study Highlights The Journey Of Samuel Who Was Chosen By God To Anoint Saul And David As Kings Of Israel, Showing Samuel's Obedience To God's Call As Well As The Impact Of The Anointing In Building Spiritual And Political Leadership.

Merdeka belajar is a concept of education that gives learners the freedom to learn according to their interests, talents, and abilities. This concept is in line with the Islamic view that learning is a duty and a need for every human being. In the Qur'an, the concept of merdeka belajar can be found in several verses, such as QS Al-Alaq verse 1-5 which commands humans to read and learn. This verse shows that learning is important and must be done by every human being. In the hadith, the concept of merdeka belajar can also be found. For example, in a hadith narrated by Al-Bukhari, the Prophet Muhammad PBUH said, "Seeking knowledge is obligatory for every Muslim." This hadith shows that learning is obligatory for every Muslim, both men and women. Based on the view of the Qur'an and hadith, merdeka belajar can be interpreted as the freedom of learners to learn according to their interests, talents, and abilities. This freedom must be balanced with the responsibility of learners to study hard and achieve maximum results