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This study aims to: (1) identify and explain the picture of the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua; and (2) identify and explain the implementation of spiritual and mental guidance in improving the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua. This study uses a qualitative descriptive approach. The data sources in this study consist of primary data obtained from the leaders and members of Battalion A Pelopor Sat Brimob Polda Papua, as well as secondary data obtained from documents, books, and journals relevant to the study. The results of the study indicate that: (1) the obedience of prayer worship among Polri members in the environment of Battalion A Pelopor Sat Brimob Polda Papua has been implemented well, which is shown through the participation of members in worship activities at the Al-Muhajirin Brimob Kotaraja Mosque. This obedience is influenced by several supporting factors, including member discipline, support from the work environment and leaders, solidarity between members, and the availability of adequate worship facilities; (2) Spiritual and mental guidance (Binrohtal) is an official program implemented based on the Regulation of the Republic of Indonesia National Police Number 10 of 2018. This activity is held every Thursday after the morning roll call at the Al-Muhajirin Brimob Kotaraja Mosque and is attended by Muslim members. The activity includes reading Ummul Qur'an, Surah Yasin, reciting the Prophet's prayers, and delivering sermons by ustadz. Overall, spiritual and mental guidance activities play an important role in increasing obedience to worship, especially prayer, strengthening spiritual religious relationships, and helping Brimob members face challenges and pressures in carrying out their duties.

The Prophet Muhammad was a complete human figure in terms of his humanity and spirituality. The Islamic morals of the Prophet Muhammad are important to practice because they can convey a more essential understanding of Islam because the Prophet Muhammad is an ideal representation of Islam. This research uses qualitative research methods with a library research approach. Qualitative research focuses on a variety of methods, including interpretive and naturalist approaches to the subject of study. The aim of this research is to study the Prophet Muhammad SAW in the Al-Qur'an and increase enthusiasm in emulating the morals of the Prophet Muhammad SAW which are still low among Muslims because they are considered very difficult to use as a guide. The results of this research discuss the morals of the Prophet Muhammad and the perfection of the Prophet Muhammad SAW. In Hadith. The Prophet's honesty, the Prophet's gentleness towards sinners, the Prophet's love for children, the poor and his people, the Prophet's never patient nature, the Prophet's forgiving nature towards people who hated and were hostile to him, the Prophet's democratic nature, the Prophet's humility, the Prophet's generosity, the Prophet's leadership, the Prophet always honored guests, the Prophet's face was always radiant. This research confirms the Islamic morals of the Prophet Muhammad SAW. Aisyah said that the Prophet's morals were the Koran

All of the behavior of the Prophet Muhammad reflects Islam. By knowing the Prophet Muhammad SAW from a social perspective, social values ​​can emerge in Islam. This study is expected to increase enthusiasm for emulating the Islamic morals of the Prophet Muhammad SAW which are considered so difficult that they are still considered low even among the faithful. Islam itself.Library research uses a qualitative approach. The emphasis is placed on qualitative research using various methods, including interpretive and naturalistic approaches to the research subject. This research examines the Prophet Muhammad as mentioned in the book 'Islam' by Fazlur Rahman. The results of this research are an investigation into the form of secular Islamic morality of the Prophet Muhammad SAW. It is recorded that the Prophet never put his personal interests first. On the other hand, the holy form of Islamic morals of the Prophet Muhammad SAW originates from the main postulates of Islam, namely the Al-Qur'an and Hadith. This research reveals that the Al-Qur'an and Hadith provide an explanation of all the Islamic morals of the Prophet Muhammad SAW. This is in line with Aisyah's statement that the Prophet's morals are Al -Quran.

Morals in the Islamic religion are morals that truly maintain human existence as honorable creatures in accordance with their nature. The existence of morals in a human being to create actions or behavior that are in accordance with the guidance of the Al-Qur'an and the Hadith of the Prophet Muhammad. However, in the current reality, bad moral decadence always adorns the attitudes and behavior of humans today. Even worse, this fact cannot be denied that bad morals are sometimes born and emerge from among Muslims who should be well maintained, reduced manners. , has no manners even towards friends and neighbors. As time goes by, the quality of the existence of noble morals decreases, and if left unchecked, these noble morals will continue to decline and even disappear. Therefore, this research aims to determine the form of good morals towards friends and neighbors. In this writing, the research method used is a literature study-based research method by collecting documents from various journals. The results of this research show that morals towards friends and neighbors in the Qur'an include helping, giving something, visiting sick people, being happy about neighbors' success and giving each other advice. And the point is to do good to friends and neighbors.

One of the pillars of life is optimism. Human life is greatly influenced by this attitude of optimism. However, many Muslims are beginning to lose hope due to the facts of this contemporary era. When the trials and pressures of life come their way, many people in society become depressed, despairing, or commit suicide or crime. Whereas the Prophet Muhammad favored optimism, because if a person has an optimistic attitude, he will be active, feel happy and will get good. As has been mentioned in many hadith. This study aims to discuss optimism in the perspective of hadith in order to create a good life with Islamic values. The formulation of the problem in this study is how the hadith views related to optimism as an important factor for life and Islamic values. In this research, a qualitative approach is used with the thematic method of hadith. The formal object of this research is the definition, characteristics, and aspects formulated based on the theme of the hadith. Then the results show that the theme of the hadith can be formulated into a terroristic framework about optimism in the perspective of hadith and optimism is very important for human life. The discussion in this study explains that optimism is highly recommended by the Prophet and has a very special place. The conclusion of this study is that optimism is a characteristic that is very important for human life.

This research aims to examine illocutionary speech acts in the text of the speech "Inauguration of Professor at the Faculty of Engineering, Tarumanagara University by Tri Harso Karyono" . A descriptive qualitative approach with content analysis method was used as the research method . Data collection is carried out by recording and marking important points which will later be used as analysis material . The research results show that in speech texts, speakers use a lot of speech that leads to illocutionary speech acts. Four types of illocutionary speech acts are found in it. Namely assertive or representative, expressive, directive and declarative illocutionary speech acts . In this research, the function or use of illocutionary speech acts and speaker strategies will be described which makes the current research different from previous research . Even though there is already a lot of research out there that examines illocutionary speech acts , the author hopes that the research carried out this time can provide benefits for the development of pragmatics and broaden readers' horizons . Not only that, it is hoped that this study will also provide benefits to the general public and students majoring in Indonesian.    

This paper discusses Islamic modernism and the development of Islamic intellectualism. The method used is descriptive-analytical method with a historical approach. Its aim is to understand Islamic modernism and the development of Islamic intellectualism. The author finds that: First, Islamic modernism is a renewal of understanding that is more relevant to modern life, interpreting things to open the door of ijtihad and avoid blind adherence to schools of thought by thinking rationally in understanding and reflecting on Islamic teachings. Second, the development of Islamic intellectualism is divided into three eras. Each has a different pattern. The classical era began at the time of the Prophet Muhammad, where the development of Islamic intellectualism was practiced through teaching and education using methods of writing and memorization. In the medieval era, Islamic intellectualism began to flourish. Institutionalization began to emerge through theological movements, Sufism, and schools of thought. Furthermore, in the modern era, there is a struggle within Islamic intellectual tradition. The modern era seeks to eradicate superstition, myths, and innovations that have constrained the Muslim community.

Ezra means helper. Ezra was a prophet sent by God to lead the Israelites after the exile. After the exile ended, the Israelites intended to build a temple for God. They face many challenges and obstacles, but when God is with them everything can be overcome easily. Just like us today, when we surrender to God everything we want, God will suffice. Just as in building God's house of worship, the Israelites were so enthusiastic when they wanted to build God's house, we too as God's congregation should have the same commitment as the Israelites in building God's house. Because that is one form in which we glorify God and how we give what is best for God. We must emulate the Israelites with great enthusiasm. When they laid the first stone in the construction of God's house, they were very happy, they praised God, sang and played musical instruments such as the harp, ciracap and also the trumpet. Even among all the shouts of cheers and songs of joy, there were also those among them who were crying, moved by what they had been through so far. Such great enthusiasm enabled the Israeli people to do this and overcome all the challenges in their lives.

Islamic culture has been on a steady decline from the time of the prophet, who ushered in its golden age. A factor contributing to Islamic stagnation was the emergence of Western nations that colonized Islamic nations. In their imperialistic pursuit of power, wealth, culture, and politics, Western nations prey on Islamic nations. Consequently, it is intriguing to examine their colonization of Islamic nations. My goal in writing this paper is to gain a better understanding of the reasons behind western colonization of Islamic countries. I hope that all students in Indonesia, and particularly those at UINSU, will read it and be inspired to work towards a world where Islamic countries no longer face colonization from the West.. Library research is the methodology employed in this article. There was a lengthy period of Islamic stagnation due to the colonization of the archipelago by western powers. This was accompanied by devastating conflicts, economic and social inequalities, the loss of native culture and civilization, and the introduction of Christianity. Due in part to the fact that Islamic countries are unable to stand up to Western colonization on their own, Islam has been unable to advance in recent centuries. Economic, social, political, and legal decisions may all stem from the need for prior permission from the federal government in order to pass legislation pertaining to a state. A number of indigenous peoples' desires to secede from their colonial masters emerged in response to Western colonialism. Some of the colonized states that rose up in opposition to the occupying power were successful in becoming independent nations, while others were unable to do so due to the superior military might of the colonial power.

Abstract. This research is motivated by the importance of prioritizing prayer compared to other activities. A hadith from Sunan Abu Dawud suggests that the Prophet did not allow prayers to be postponed because of food or other reasons. And this hadith seems to conflict with other more popular hadiths such as the authentic Bukhari hadith and the authentic Muslim hadith. In the hadith narrated, it has the same meaning, namely allowing to prioritize eating over prayer, but from the hadith of Jabir bin Abdullah, it appears to be inconsistent with other hadiths from Anas bin Malik and father. In the history of Jabir bin Abdullah, it appears that there was a prohibition on the Prophet to prioritize eating and other activities compared to others. with prayer. Meanwhile, Anas bin Malik and Aisyah are allowed to prioritize eating over praying. This research is library research. Library research is a research activity carried out by collecting data directly from libraries and books related to the problem to be researched directly. Meanwhile, the type of research used in this research is qualitative research using takhrij al-hadith, sanad criticism and hadith understanding methods. The results of this research, seen based on the analysis of the hadith writer from Jabir bin Abdullah, do not appear to be in line with other hadiths from Anas bin Malik and father. In the history of Jabir bin Abdullah, it can be seen that the Prophet's prohibition on prioritizing eating and other activities compared to prayer. Meanwhile, Anas bin Malik and Aisyah are allowed to prioritize eating over praying. The purpose of the hadith prohibiting delaying prayer is to prevent the makruh act of praying for people who are in a condition of hunger and other things because this clearly disturbs the sincerity of the heart.

Based on the results of this research, it is revealed that 1) According to the Islamic economics perspective, increasing sales at Miki Jaya grocery stalls is a strategy of product, price, place/distribution and promotion or 4P. The strategy used is in accordance with the provisions of Islamic sharia because it imitates the nature of marketing carried out by the Prophet Muhammad SAW. 2) The marketing strategy for increasing sales according to an Islamic economics perspective is using the 4Ps (product), price, place, promotion. 3) Analysis of marketing strategies for increasing sales at Miki Jaya grocery stalls Hutarimbaru Village, Barumun District, according to an Islamic economic perspective, is in accordance with the analysis carried out by researchers that the marketing strategy used by the Miki Jaya grocery store using a marketing mix strategy or 4P (product, price, place, and promotion) is in accordance with the Islamic economic perspective which uses the principles honesty, transparency in doing business so that it becomes a marketing difference between Miki Jaya grocery stalls and other stalls.

Morals have a great influence on individuals and on a nation. Moral teachings as exemplified by Rasulullah SAW. In everyday life. The method used is to provide material in the form of morals, the pillars of Islam and the pillars of faith through infocus and conducting questions and answers. The location of the service was carried out at SD N 4 Wameo school (Class 4), the implementation lasted for three days, the PKM team became teachers and companions for the children in teaching and learning activities. The class consists of 24 students, the material that the service team brings to students is writing, reading, memorizing and listening to the stories of the Prophet. The average age of students is 10-11 years. The results obtained by students were 40% able to memorize, 70% able to read, 85% able/enthusiastic in listening to the stories of the Prophet.

Salafi is one of the streams of Islam that adheres to the strategies and patterns of da'wah carried out by the Prophet, companions, tabi'in and tabi'it tabi'in. Meanwhile, perception is the view or judgment of a person or group regarding a matter or object. This research was conducted in order to find out how the people in Suka Makmur Village perceive the da'wah activities held by the Salafi-based community and what activities are carried out by the Salafi-based community. This study uses a qualitative method. Data collection is done by observation, interviews and documentation. Based on the results of the research, the perception of the prosperous village community towards Salafi, which has developed since 2010, has no longer any resistance, such as when Salafi first entered the village, but there are still some people who still do not accept Salafi teachings, which are different from the teachings accepted by the community. The majority of people have accepted these differences in teachings as long as they do not deviate from the teachings of Islam.

This research is about the analysis of ethical consumption of food and drinks (Study of students from the Islamic Economics and Business Faculty, Sharia Economics Study Program, UIN Sulthan Thaha Saifuddin Jambi). This research aims to find out more about the ethical patterns of student food and drink consumption and Islamic economic views regarding student food and drink consumption. The method used by researchers is a qualitative method. The object of this research is students majoring in sharia economics, FEBI Class of 2019-2020. The data sources used are primary and secondary data using data collection techniques in the form of observation, interviews and documentation. The results of this research show that students' consumption ethics in fulfilling food or primary blindness (dhuriyat) are seen from the type of food they consume, the way they consume it and the quantity of food they consume is not fully in accordance with consumption ethics. In terms of ethics, most students do not pay attention to ethics and manners in consuming and from the five principles of Islamic consumption there is a gap between theory and practice. Based on the principle of simplicity, students consume excessively which can lead to wastage and waste. Meanwhile, students' moral principles do not follow the rules of etiquette and ethics set out by the Prophet Muhammad SAW. Most students do not apply this principle. Judging from the way they eat, they don't pay attention to consumption ethics based on what the prophet taught, and their habit of often throwing away rice and then leaving the environment dirty because they don't clean the place immediately after they consume food.

This study aims to examine the meaning of success as found in the Quran and the criteria for success according to the Quran. The research method employed is a qualitative library research approach. The primary data source used is the Quran, with citations of Quranic verses accompanied by translations from the Hadist Web Version 3.0 by Sofyan Efendi. Secondary data is obtained from various exegesis books, such as Tafsir Al-Misbah by M. Quraish Shihab, Jāmi’ al-Bayān ‘an Ta’wīl āy al-Qur’ān by Ibn Jarīr al-Ṭabārī, Jāmi’ al-Bayān li al-Aḥkām al-Qur’ān by Imām al-Qurṭūbi, Tafsir al-Maraghi by Ahmad Muṣaṭfa al-Maragi, Mu’jam Mufradāt li Alfāẓ al-Qur’ān by Al-Ragīb al-Aṣfahānī, Tafsir Al-Qur'anul Madjied An-Nur by T.M. Hasbi Ash-Shiddieqy, as well as hadiths of Prophet Muhammad (peace be upon him). The data analysis technique used is descriptive analysis, where data is systematically analyzed to describe the facts or characteristics of a population or a specific field accurately and conceptually. The research findings reveal that in the Quran, there are three terms that refer to success, namely al-Falah, an-Najah, and al-Fauz. The term "al-Falah" reflects the meaning of success in both worldly and hereafter life, "an-Najah" refers to the meaning of success in worldly life only, while "al-Fauz" pertains to the meaning of success in the hereafter. The criteria for success according to the Quran include belief and piety towards Allah SWT, performing the five daily prayers, supplicating to Allah SWT, actively engaging in work, setting aside a portion of one's income to assist those in need, and seeking Allah SWT's mercy to enter Paradise.    

This research aims to find out how to apply the characteristics of Sidiq Rasulullah Sallallahu alaihi wassalam with children of this age. This old age child is the age to form the character of a human being. It is this character who will become a personality when he has grown up. One of the characteristics that must be instilled in children of this age to form good character traits is honesty. The nature of honesty is a trait that must be owned by children of this age in accordance with what has been taught by the Prophet Muhammad. Therefore, it is necessary to study about the application of the characteristics of the Shiddiq Rasulullah to these children of this age. This research uses the library research method which examines the object of the study and uses several mother-books as sources of data and also various available literature. The results show that the application of the Shiddiq Prophet's characteristics can be implemented in young children of this age. This implementation will make children of this age become honest individuals in accordance with Islamic religious law. By imitating the characteristics of Shiddiq Rasulullah in terms of being honest, children of this age can behave kindly towards people and the environment around them, they will like themselves. One of the honest qualities of the Prophet Muhammad, who could be emulated by children at this early age, was the Prophet who always said what was true in his actions, such as in preaching. Therefore, from that point on, the writer hopes that the people around this young child can apply the characteristics of the Prophet Muhammad to this young child.  

This article is an interpretive study of the Istikharah prayer taught by the Prophet Muhammad SAW as mentioned in several hadith histories. Through the content analysis method, the author tries to examine the meaning of prayer using descriptive analysis methods. From this analysis, information was obtained that there must be a change in understanding of the concept of Istikharah which is often understood as a form of "asking" Allah what the best option is. The change in question – which does not evaluate current understanding – is to understand that Istikharah is the process of activating tawakal. It contains istikhār, istiqdār and istifdāl. Istikhār is a request to choose the best based on Allah's knowledge, starting from the awareness that He is All-Knowing while we do not know. Istiqdār is a request for the best destiny based on Allah's power, because He is Almighty while we are helpless. Istifdāl is a request for great grace. The next process is taukil al-amr (presentation of work) to Allah. If it is good, then it is delicious, easy to do and a blessing. If it's bad, turn away, look towards something better and be happy with His fate. This understanding will lead us to the conclusion that the best attitude of Istikharah is hūsn al-zānn (good prejudice) towards God and satisfaction with His destiny.

Prophetic education is a process of transferring knowledge and values ​​which aims to get closer to God and nature while understanding them to build an ideal social community (khaira ummah). The pillar of transcendence is an important milestone for building oneself to strengthen one's faith (tu'minu billah) in Allah SWT. The goal of transcendence is to cleanse oneself from the flow of hedonism and restore human nature to return to God. This research method uses a qualitative method, namely in the form of data described through words, not through numbers. Meanwhile, the technical data analysis used is the literature study method or literature study. Recognition of the existence of a transcendental structure interprets the reality of the existence of pure ideas, the source of which is outside the human self, has far and wide implications for life.

. It is an obligation for every Muslim to organize his brother's body if he dies. One of the obligations This is praying for the corpse. There are various kinds of attitudes and the practice of Muslims in praying for corpses as in determine who the person has the right to be the imam in prayer corpses, and whether or not it is permissible to pray over the bodies of those who commit immoral acts such as the bodies of adulterers and the bodies of corruptors who have given birth polemics and debates among scientific experts today. Various The various attitudes of the Muslims mentioned above are also based on the hadiths of the Prophet Muhammad, the qualities of which are authentic, hasan and dhaif. Therefore, this research will discuss how proof is and an understanding of the hadith regarding funeral prayers which is more focused on hadiths about who is the person who has the right to lead the funeral prayer and hadith about the Apostle not praying for the bodies of those who commit immoral acts, such as bodies of adulterers and bodies of corruptors.

The Prophet Muhammad taught people about the Islamic religion and spread his message to humanity. He was not only a religious leader but also a leader for the entire community and country. He helped build mosques and encouraged people to befriend others who believed in Islam. His greatest success was becoming the leader of the country and spreading Islam to various parts of the world. He also made a special agreement called the Medina Charter, which showed that he cared about everyone, including Muslims and Jews, and wanted them to live together peacefully. The Prophet Muhammad also brought different tribes together and made them friends, not enemies.