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Method is the most important element in the Islamic education learning process. Because methods are among the determining factors for the success or failure of education and learning. And it would be good if the learning methods were appropriate and relevant to the needs and conditions of students in the learning process. The output in Islamic education is the confirmation that students must have the ability to understand, believe and practice Islamic teachings as a concrete result of the learning process. And to make this happen, learning methods in Islamic education must be based on primary sources, namely the Koran and the Hadith of the Prophet SAW which have been tested for validity with current developments. Islamic education learning methods that can be applied according to the perspective of the Qur'an and Hadith include: the method of bil hikmah, example, stories, ibrah or mau'izah, habituation or habituation, parables, punishment and reward, lectures, discussions or dialogue and jidal or debate, question and answer, demonstration, and practice or repetition. In essence, the Qur'an or Hadith is a solution in the process of human life that must be studied and understood in order to achieve its essence in living human nature as a servant of Allah SWT.

Technological progress is concrete evidence in life in the modern era. Its urgency has spread widely to various fields. One of them is social media. Social media is one source of information used by the wider community. Nowadays, social media is considered a necessity in life. It cannot be denied that the function of social media is used as a form of convenience in providing or obtaining information covering several aspects, especially in the religious field. Islam utilizes the existence of social media as a means of da'wah. to facilitate and expand regional coverage in accepting Islamic teachings. The research method used is a qualitative method with a library research approach based on previous research. The results of this research state that all ulama agree with the use of social media as a means of da'wah by paying attention to the ethics and norms of using social media. This is believed to be a form of spreading Islamic teachings so that the messages conveyed spread easily. The transition from time to time in conveying da'wah certainly uses different methods. It is hoped that social media will play a role as a means of developing the da'wah methods carried out from the time of the Prophet Muhammad SAW until now. So that the urgency of preaching can be conveyed perfectly. From this research, it is hoped that all Muslims can use social media well as a means of da'wah to spread Islamic teachings to a wider scope so that we can apply its essence in everyday life.

The global ecological crisis, which also affects Kalimantan, calls for a new approach that is integral, spiritual, and contextual. This article explores the integration of the vision of integral ecology in the encyclical Laudato Si’ with the local wisdom values of the Dayak people of Kalimantan in shaping ecological awareness among Catholic youth. Using a qualitative-descriptive approach and contextual hermeneutic method, this study examines the relationship between local spiritual traditions—such as the huma betang philosophy and rituals honoring nature—and theological teachings on the integrity of creation. The findings reveal a profound harmony between Dayak ecological spirituality and Catholic ecological theology. Contextual ecological education—through participatory and cultural dialogue approaches—proves effective in fostering ecological conversion among youth. The article concludes that contextual dialogue between local traditions and Catholic ecological theology not only strengthens ecological praxis but also enriches grounded and transformative faith reflection. The Church is called to be a facilitator of change by integrating local values into its ecological mission in a prophetic and participatory manner.

The book of Jeremiah 1:4-19 discusses God's call to the prophet Jeremiah. This research focuses on the response and meaning of the call conveyed in the book of Jeremiah 1:4-19 and its relevance in the lives of today's theology students. This research uses the literature detective method to analyze the meaning of God's call for theology students: the perspective of Jeremiah 1:4-19 so that theology students can understand and respond to that call well. The results show that Jeremiah is a real example of how someone responds to God's call with full dedication and steadfast faith, even though faced with various obstacles and rejection. Jeremiah's calling was not just a duty, but a gift that encouraged him to carry out this duty wholeheartedly. His awareness of this calling was planted from the start, even though it was accompanied by doubts and fears.

Judgment is the process of assessing a person's wrongdoing and determining an appropriate punishment, both in worldly and spiritual contexts. In Christianity, the Day of Judgment is when God fully reveals the truth and gives the final verdict on each individual's fate based on their deeds. The Book of Amos, written around the 750s BC by the prophet Amos, warns Israel that the "Day of the Lord," which they anticipated as a day of victory, would actually be a day of darkness and judgment because of their sins. This study examines the relevance of the teachings about the Day of Judgment in the Book of Amos (Amos 5:18-20) to contemporary Christian life. Amos' message emphasizes the importance of living righteously, avoiding sin, and treating others with justice and love. These teachings serve as a guide for Christians to live meaningful and responsible lives before God and others

God's call to repentance is a theme found in the book of the prophet Joel chapter 2 verses 1-4. In this text, Joel proclaims God's call to His people to return to Him with sincerity of heart. This call carries with it the threat of punishment for disobedience, but also with the promise of grace and restoration for those who repent. This article explores the meaning and relevance of God's call to repentance in the context of today's spiritual and social life.

This research discusses study time (study period) in the book of Ta’lim Muta’allim, it has been stated that there are three recommended times for studying, namely: youth, sahur time, the time between maghrib and isya. Studying is a must or something that must be done for loyal Muslims and there is no age limit in the studying. In the book of Ta’lim Muta’allim by Imam al-Jarnuzi there is a phrase that says ‘demand knowledge from the cradle to the grave”. This sentence commands all of us that we are required to study from childhood until we reach the end of our lives, especially in the field of religious knowledge. Because the Prophet SAW said: “seeking knowledge is obligatory for every Muslim”. Si it is clear that we are obliged to learn as long as we are still alive and can still breathe in this world. This research is a type of library research, namely research that uses dataand information with the help of various materials contained in the library, such as books, journals, document, historical stories and others that can be used as reference sorces in research.

The purpose of writing this article is to find out the implementation of prophetics in higher education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the importance of education is found in various Islamic literature, especially in the Qur'an as a guide for humans in implementing life and life. The implementation of prophetic in higher education is carried out through a program of instilling character values ​​and developing a grand design for character education adapted to the vision and mission of higher education. Character configuration in the context of the totality of psychological and socio-cultural processes can be grouped into: spiritual and emotional development, intellectual development, physical and kinesthetic development, and affective exercise. and creativity development). The development of education implementation based on prophetic values ​​in higher education is carried out in an integrated manner through three channels, namely: integration in learning, management of departments and study programs, as well as student activities. The steps include design, implementation, evaluation and follow-up which will be developed and implemented in the development of the higher education institution concerned itself.

Sufism should not be interpreted as an activity solely focused on withdrawing from the world. Instead, Sufism should be utilized as a motivation for every Muslim to seek worldly wealth. However, this worldly wealth should ultimately be used to accumulate good deeds for the hereafter. Prophetic Intelligence is a Sufi study that can be used to integrate the interests of both the worldly and the hereafter. The practice of Sufism in Prophetic Intelligence refers to the example set by the Prophet Muhammad (PBUH). On one hand, he was the Messenger of Allah carrying out duties for the hereafter, and on the other hand, he was a merchant demonstrating how to be a successful entrepreneur in the world. The example of the Prophet Muhammad (PBUH) serves as a model of entrepreneurial ethics.  

This research is motivated by the prevalence of materialistic culture among Muslim communities, where almost all aspects of life are assessed based on material values. In light of this, the author examines the relevance of Sufism teachings. This study employs a literature review method. The primary data sources are related to Sufism literature and the social conditions of Muslim communities. Secondary data sources include various writings from Sufismsm scholars and the works of Sufismsm practitioners in addressing various issues and providing solutions to the general public. The results show that Sufism ethics, as exemplified by Prophet Muhammad (PBUH), are highly relevant for application in the modern era. Additionally, various spiritual states such as qurbah (closeness to God), khauf (fear of God), and raja’ (hope in God) can contribute to inner peace and tranquility in daily life in the modern era. This is particularly effective in reducing the tendency of the soul to focus solely on materialism and outward needs.

There are 3 forms of inheritance systems in Indonesia, namely Islamic inheritance, customary inheritance and civil inheritance (BW). There are various different division systems and different sources. Islamic inheritance law is based on the Koran and the Prophet's Sunnah, customary inheritance law. based on customary/hereditary provisions, while civil inheritance is based on the provisions of civil law regulations part book II. However, in the division of inheritance there are still problems that occur, giving rise to conflicts and even inheritance disputes. This research uses legal theory, quoted from the opinion of expert Santoso Pudjosubroto, who believes that inheritance law is a law that regulates whether and how the rights and obligations regarding a person's property when he dies will be transferred to other people who are still alive. This research method uses a normative method by referring to regulations in the inheritance law distribution system, such as the Compilation of Islamic Law, customary law, and BW. So the title that can be drawn from this research is Problems in the Implementation of Inheritance Division.

The purpose of writing this article is to determine the implementation of prophetic in basic education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the prophetic leadership paradigm is a leadership paradigm that refers to the leadership concept of the prophets or Apostles of Allah SWT. Where this prophetic paradigm is a set of theories that not only describes and transforms social phenomena, and does not just change things for the sake of change, but more than that, it is hoped that it can direct change on the basis of ethical and prophetic ideals. From the description of the verses of the Koran, hadith, and theoretical views, which are relevant to the values ​​of the mission sent by the prophets, there are several indications or characteristics that could be seen as a prophetic leadership paradigm. Among these characteristics are: a) Smart, analytical and critical (fathanah); b) Tabligh, firm, brave and upholding justice and honesty; c) Gentleness and compassion; d) Bringing the mission of monotheism (transcendental). Then, other prophetic leadership values ​​or characteristics include: Smart, analytical and critical (fathanah); Tabligh, firm, brave and upholding justice and honesty; Gentleness and compassion; Bringing the mission of monotheism (transcendental); have a progressive vision; Have moral responsibility; Have managerial abilities; Sincere and have a spirit of dedication and devotion; Trustworthy and fair; Carrying the mission of worship and monotheism; Zuhud, honest and good at socializing or interacting with others; Become a role model for subordinates; Wise, forgiving and tolerant; Optimistic, patient and moral al-Karimah; has a reforming spirit and professionalism. Apart from that, the prophetic leadership paradigm is a necessity to be implemented and at the same time becomes the spirit in the implementation of leadership in Islamic educational institutions. Everything is a means to create the benefit of the people and solely.    

The purpose of writing this article is to determine the implementation of prophetic in basic education institutions. This research uses a type of library research. Library research is research carried out by reviewing various journals and related reference books. The results of his research show that the prophetic leadership paradigm is a leadership paradigm that refers to the leadership concept of the prophets or Apostles of Allah SWT. Where this prophetic paradigm is a set of theories that not only describes and transforms social phenomena, and does not just change things for the sake of change, but more than that, it is hoped that it can direct change on the basis of ethical and prophetic ideals. From the description of the verses of the Koran, hadith, and theoretical views, which are relevant to the values ​​of the mission sent by the prophets, there are several indications or characteristics that could be seen as a prophetic leadership paradigm. Among these characteristics are: a) Smart, analytical and critical (fathanah); b) Tabligh, firm, brave and upholding justice and honesty; c) Gentleness and compassion; d) Bringing the mission of monotheism (transcendental). Then, other prophetic leadership values ​​or characteristics include: Smart, analytical and critical (fathanah); Tabligh, firm, brave and upholding justice and honesty; Gentleness and compassion; Bringing the mission of monotheism (transcendental); have a progressive vision; Have moral responsibility; Have managerial abilities; Sincere and have a spirit of dedication and devotion; Trustworthy and fair; Carrying the mission of worship and monotheism; Zuhud, honest and good at socializing or interacting with others; Become a role model for subordinates; Wise, forgiving and tolerant; Optimistic, patient and moral al-Karimah; has a reforming spirit and professionalism. Apart from that, the prophetic leadership paradigm is a necessity to be implemented and at the same time becomes the spirit in the implementation of leadership in Islamic educational institutions. Everything is a means to create the benefit of the people and solely.    

Based on the framework behind the problem that the writer put forward, the author focuses on the case of the impact of the talaqqi procedure on the motivation to practice for students in the XI MAN 06 West Pasaman category.  The aim of this research is to identify whether or not there are effects of mahfuz using talaqqi procedures to encourage students' practice in learning the Al-Qur'an, the words of the Prophet, category XI at MAN 06 West Pasaman.  This research is correlational research with a tendency towards quantitative information.  The illustration of this research is students in category XI IPS at MAN 06 West Pasaman, totaling 55 people.  There is also a sampling technique used, namely overall sampling considering the number of samples is less than one hundred.  Before trying the experiment, it is assumed that the researcher has carried out the required experiments in the form of a normality experiment and a homogeneity experiment.  After that, continue with the assumption experiment using a simple linear regression experiment. The research results display analysis and reviews of research information as a result of testing assumptions from the coefficients chart to obtain sig numbers.  equal to 0.000 ≤ 0.05, as a result it can be concluded that the elasticity of talaqqi procedures (X) influences students' motivation to practice (Y).  it is known that tcount is 3.168 ≥ ttable 2.006, so it can be concluded that the elasticity of talaqqi procedures (X) has a positive and important influence on the elasticity of motivation to practice (Y) Ha is obtained.  As a result, it can be concluded that the impact of mahfuz using talaqqi procedures is on encouraging students to practice in learning the Al-Qur'an, the words of the prophet, category XI at MAN 06 West Pasaman.

This study aims to develop a better reward and punishment system in the learning process at the Az-Zikra Islamic Boarding School, Bogor. This study used a qualitative method with descriptive data collection. The aim is to increase discipline, reduce bullying, increase learning motivation, and provide rewards to students. Achievement stars per semester, awards from the homeroom teacher, praise, and prizes as a form of reward. The form of punishment implemented at the Az-Zikra Islamic Boarding School in Bogor for students is in the form of warnings and advice, memorizing lessons and the Sunnah Prayers of the Prophet, writing astaghfirullah as specified, calling parents, notes on report cards and black lists for the heaviest offenders.

Education plays a crucial role in enhancing human faith in Allah SWT. This is marked by the significant number of verses in the Quran and Hadith of the Prophet related to education or knowledge. This study aims to describe the prioritized material to serve as the foundation in nurturing the souls of students from the perspective of the Prophet's Hadith in the two authentic books concerning faith. Using a literature approach, the author concludes that the goal of education in the two authentic books is devotion to Allah, instilling noble character in students, promoting a good life in this world and the hereafter, and shaping a strong believer's personality.

In classical discourse, Islamic governments that have appeared on the stage of history have exemplified the forms of state income and expenditure. This article describes a comparison of fiscal policy, namely in the income and expenditure of the state treasury according to Islamic and conventional government systems and their implementation which has similarities with fiscal policy in Indonesia. The study method used is literature study, the data obtained is compiled, analyzed and concluded to draw conclusions. The results of the study show that fiscal policy has been implemented since the time of the Prophet Muhammad with the emergence of policy instruments that are in accordance with Islamic principles. As for the fiscal policy that has been exemplified in Islamic government, it has been able to be reformulated in accordance with the legal order and culture of the Indonesian people. It's just that the implementation mechanism is different from what has been implemented by Islamic governments, however, the principles and objectives have much in common. As for the fiscal policies of the State of Indonesia which are considered to be adapted from the Islamic government system, namely kharaj with PBB, 'usyr such as customs with PPn and jizyah such as visas with PPh.

The Ark ceremony is carried out by the people in Bengkulu city, which is held annually in every month of Muharram, starting on 1-10 Muharram in commemoration of the Shahid of Husen bin Ali bin Abu Talib (grandson of the prophet Muhammad SAW) who died in Padang Kaarbela for defending Islam, which is marked by a coffin called the Ark as a symbol of Husen's body. This ceremony is a cliché because it involves thousands of personalities from the preparation, implementation and organisation stages. This paper aims to reveal the Ark ceremony in the Bengkulu City community by paying attention to all matters related to the implementation of the ceremony, including the background and purpose of the ceremony (history/origin), technical organisers, participants, time, place, equipment and preparations, and the course of the ceremony. The collection of data and information is based on qualitative methods, which is a commonly used approach in cultural research. This research is in the form of explorative-descriptive which seeks to describe and reveal a social reality in people's lives. From the organisation of the Ark ceremony, it is known that the Ark ceremony is a religious ritual that contains local wisdom and cultural values

The presence of Islam on earth does not only regulate human relations with the Creator, through worship or rituals of prayer, fasting, pilgrimage and so on. However, Islam also regulates the relationship between humans and humans or humans and the natural environment. The content of Islamic teachings does not only discuss one aspect, but also discusses various aspects, such as theology, philosophy, Sufism, history, Islamic law, Islamic medicine, economics, social and political affairs, Islamic psychology and so on. This research aims to show the relationship between Islam and various aspects of human life, as well as explaining the spirit in the form of moral messages and values ​​contained in various branches of Islamic knowledge. So that it can respond to various new paradigms and the emergence of new philosophies and ideologies. Then the research method used is the descriptive analysis method, namely explaining and describing the history of the development of Islamic law in six periods by referring to sources contained in the Koran, Sunnah, the thoughts of ulama and Islamic researchers. The results of this research show that each period has special characteristics in the social, political and cultural conditions for Muslims, which will have a big influence on the ijtihad and fatwas that have come to this day. Of the six periods, the development of law during the life of the Prophet Muhammad s.a.w is the main point that every faqih explains and relies on. then legal development during the great friend's time. This period ended with the end of Khulafaur Rasyidin r.a. Legal formation during the childhood of friends and tabi'in who were equal to them in their goodness. This period ended with the end of the first century of the Hijriyah or a little after that. Legal development during the fiqh era had become a branch of science. The development of law at a time which included problems originating from the priests, and the emergence of large essays (books) and many problems. Finally, legal guidance during the taqlid period alone. The period after that (period V) until now.

Islam is basically a religion that requires continuous efforts to acquire knowledge. Muslims are obliged to gain knowledge from birth to death. In educating students, educators have an obligation to provide the best possible learning. In this case, educators can imitate the lessons taught by the Prophet. This article aims to describe the obligation to study according to an Islamic perspective in terms of focusing on the hadith of the Prophet regarding the obligation to study. This can be seen in the Al Quran and Hadith, the type of research used in this research is library research. The results of this research are that the teaching and learning process should be related to the characteristics of Prophetic teaching. Be kind to your students, protect them, motivate them, relate events in the learning process, familiarize yourself with dialogue and mental strategies, and maintain anonymity when criticizing or praising students. So that education remains embedded in the minds of students, we need to apply methods that provide good Uswatun Hasana to students