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This articel discusses the motivation of mothers in participating in the activities of the Taklim Council in Sipiongot Village Dolok District, North Padang Lawas Regency. The method used in thus research is qualitative. The case studiens contained in this research produce descriptive data such a written words or questions and answers. Data collection is carried out using observation techniques, interview techniques and documentation techniques. The results of the research in this thesis are that the motivation of mothers in participating in the recitation activites of the Annur Taklim Council is very varied, some of them are because they want to increase their knowledge in the religious field, increase their insight, strengthen relationships between fellow congregation members, there are also provisions for the afterlife, because of something. Experienced after attenting the study. The factor is that mothers take part in the recitation of the Annur Taklim Assembly because of their own awareness and willingness, and also the distance between home and the palce of recitation is very clos, apart from that there are also those who are happy with the delivey given byy the uasdat because the material is prepared in detail, there is also encouragement from close friends, and the most infortant thing is to participate in the activities of the Annur Taklim Counsil solely hoping for the pleasure of Allah AWT.

The purpose of this study is to identify the principles and ethics of Islamic communication used in interaction, as well as supporting and inhibiting factors that influence the application of Islamic communication principles by individuals and religious institutions. What principles of Islamic communication are used, and how do individuals and religious institutions apply them? Islamic communication and its elements for and against. This research was conducted through a qualitative approach that uses a descriptive approach. The results of this study show that the principles of Islamic communication are used by individuals and religious institutions in their communication, such as the principles of honesty, cleanliness, and positive speech. Religious institutions use these principles to establish good communication with each other. The ability to interact and communicate, mutual desire, desire, adaptability, and improved reading skills are components that help apply the principle. In addition, inhibiting factors that influence the application of Islamic communication principles include the environment. Communication has many explanations and receives special attention because Allah Almighty says: It means "speak well to everyone".

MAN 1 Ternate is an Islamic educational institution, so the implementation of character education is one of the important things in the institution, especially Islamic characteristics. The programs carried out are morning dhikr and madrasah mengaji which are always carried out every day before students enter the classroom. This study aims to analyze the implementation of the morning dhikr and madrasah mengaji programs in improving the Islamic characteristics of students at MAN 1 Ternate. The type of research is qualitative. Data collection techniques used are observation, interviews, and documentation. Data analysis techniques consist of data collection, categorization, and verification. As an Islamic-based educational institution, MAN 1 Ternate implements various programs to form Islamic character, one of which is through morning dhikr and madrasah mengaji activities. The morning dhikr program is carried out every morning before learning begins with the aim of calming the heart and building a positive spirit through reminders of the name of Allah. Meanwhile, madrasah mengaji aims to deepen students' understanding in reading the Qur'an. The results of the study showed that both programs contributed significantly to improving student discipline, strengthening spiritual and moral values, and building a social attitude that cares about others. These programs also help students to be more disciplined, responsible, and have noble morals. Overall, the implementation of morning dhikr and madrasah mengaji at MAN 1 Ternate has proven effective in forming a strong Islamic character in students, creating a better generation, and getting closer to Allah SWT.    

In Islamic inheritance law, it is a law derived from the Qur'an where the truth of the teachings or theories is absolutely true because it is a revelation from God. Islamic inheritance law in general theory is a law conveyed by Allah SWT to the Prophet Muhammad SAW to be applied and made law by mankind. In legal philosophy it is said that the law is for humans, in Islam the Islamic inheritance law is absolute because it has been regulated in it. Problems arise in its application in society, especially in terms of the rights and acquisition of the second wife, third wife and fourth wife. There is discrimination in the distribution of inheritance that violates existing rules and provisions and there is a mental attitude that does not or is reluctant to carry out and follow the provisions of Islamic inheritance law regarding the acquisition and inheritance rights of the second wife, third wife or fourth wife.

Ibadat Or Worship Is A Word Taken From The Arabic Word 'Ibadah (عبادة). In Indonesian Terminology As Found In The Big Indonesian Dictionary (KBBI), This Word Has The Meaning: An Act Or Expression Of Devotion To Allah Or God Based On Religious Regulations. The Essence Of The Meaning Of Fasting Is Not Only Being Able To Refrain From Eating, Drinking Or Having Sex. During The Day Of Ramadan (Jimak). More Than That, The Meaning Of Fasting Is To Refrain From All Actions And Words That Are Forbidden. In This Sense, It Is Important For People When Fasting, Not Only To Be Able To Restrain Thirst And Hunger, But Also To Be Able To Restrain Their Mouth, Eyes, Ears, Hands And Other Parts Of The Body From Actions That Can Reduce Or Eliminate The Rewards Of Fasting.  رُبَّ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الجُوْعُ وَالعَطَشُ "How Many People Fast But They Get Nothing From Their Fast Except Hunger And Thirst." (HR Ath Thabaroni).

The era of globalization will influence social, cultural, political developments and including Islamic education, both now and in the future. The era of globalization is marked by advances in Science and Technology (IPTEK) so that Islamic Religious Education must prepare students with 21st century skills. Globalization in the field of education has an impact on Islamic educational traditions, where the Islamic Religious Education curriculum generally studies religious knowledge, especially the study of yellow books (classics) regarding fiqh, monotheism, Sufism and nahwu nervous. The Islamic education curriculum essentially prioritizes values, human potential as the Khalifah of Allah SWT, unity, religion, self-development, at least individual self-development or the values ​​of life in society. To prepare students to face the era of globalization, curriculum development is needed, namely developing curriculum components. The aim of this research is to determine the era of globalization of education, the influence of globalization on Islamic educational traditions and curriculum development to face the era of globalization. The research method used is library research. From this research, it is clear that globalization has had a big influence on Islamic educational traditions, so all curriculum components must be developed to face the era of globalization which is related to 21st century life skills and the Society 5.0 era.

The function and position of humans in this world is as a caliph on earth. The purpose of human creation in this world is to worship. While the purpose of human life in this world is to get the pleasures of this world and the peace of the hereafter. Humans are the subject of education, but also the object of education itself. The relationship between education and humans is very close.Education is a series of efforts to guide, direct the potential of human life in the form of basic abilities and learning abilities, so that changes occur in his personal life as an individual and social being and in his relationship with the surrounding environment in which he lives. The existence of education to develop human potential, towards a better human being.The caliph must have four interrelated sides of character. The four sides are fulfilling the task given by Allah, accepting the task and carrying it out in individual and group life, maintaining and managing the environment for the benefit of all, and making the duties of the caliph a guideline for its implementation.

This research aims to determine the heirs in the żawil arḥȃm group according to Islamic law. And to find out the position of żawil arḥȃm in inheritance from the perspective of Islamic law. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that the heirs in the żawil arḥȃm group are (1) maternal grandfather, (2) every grandfather or grandmother who dies gets an inheritance, (3) grandchildren from the daughter's side, (4) daughters from the brother's side. son, (5) Sister's son, (6) Mother's brother's son, (7) Mother's uncle, (8) Uncle's daughter, (9) Father's aunt (father's sister), ( 10) Maternal uncles and aunts (mother's brothers and sisters). This is explained by Imam Nawawi in the book Raudhatut Thâlibîn, and Wahbah Zuhaili in the book al-Fiqhul Islam wa Adillatuhu. Meanwhile, according to the Malik and Syafi'i schools of thought, dzawil arham does not inherit. If someone dies without leaving dzawil furudh or ashabah, while he has żawil arḥȃm, then tirkah is given to Baitul mal. Because in the verses Mawaris only explains the ashabul furudh and ashabah parts. Allah does not mention the żawil arḥȃm part at all. Meanwhile, Abu Hanifah and Ahmad are of the opinion that żawil arḥȃm was given a will based on the word of Allah SWT, Surah Al-Ahzab verse 6. And the position of żawil arḥȃm in inheritance is as a non-permanent heir (outside of fardhu and ashobah experts), and as a place to resolve inheritance problems when there are no fardhu and ashobah experts. And those who do not make the dzawil arham an irregular heir, then the settlement is through radd to the żawil furudh which takes precedence over the inheritance of the żawil arḥȃm, but they inherit together with the person who does not get the radd, namely husband and wife.    

This paper discusses one of the theological streams within Islam, namely Maturidiyyah, which is divided into Maturidiyyah Samarkand and Maturidiyyah Bukhara. As a reaction to Mu'tazilah, Maturidiyyah, like Asy'ariyyah, is a sect of Ahl al-Sunnah wa al-Jama'ah. This study delineates how the theological thought of al-Maturidi emerged, the background factors, developments after the death of al-Maturidi, the Maturidiyyah thought methodology, and the portrayal of modern Maturidiyyah thought. A qualitative descriptive method is employed with a literature review approach to the Maturidiyyah theological and kalam thought. Rooted in Abu Mansur al-Maturidi, this stream uses rational and verbal evidence to counter Mu'tazilah, Jahmiyyah, and other streams. The evolution of Maturidiyyah is divided into stages of establishment, formation, organization and the foundation of beliefs, as well as expansion and dissemination. Maturidiyyah thought encompasses the obligation to know God, acknowledgment of good and evil, the wisdom and purpose of God's actions, the attributes of Allah, seeing Allah on Judgment Day, and views on major sinners. Modern Maturidiyyah thought emphasizes individual freedom in interpreting and practicing Islamic teachings, active engagement in interfaith dialogue, and maintaining a balance between reason and revelation to uphold the relevance of Islam in the modern era.

This research aims to find out the punishment for thieves according to the Syafi'i school of thought. And to find out the punishment for thieves according to az-Zahiri. And to know the differences and similarities between madzhab opinions. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. The results of the research show that the punishment for thieves in the Syafi'i school of thought is cutting off their hands. If the thief has been charged by the law (mukallaf), not under duress, the thing stolen is not an item of doubt, and the theft did not occur during a war in the way of Allah. Likewise, stolen goods are taken secretly or secretly, the thing taken is property, the property belongs to/belongs to someone else, and the stolen property reaches the nisab. With a minimum limit on the price of the stolen goods, it is a quarter of a dinar, and simplified to Rp. 812,500,-. The similarity between the Shafi'i and az-Zahiri schools of thought is that the punishment for thieves is cutting off their hands. And the legal basis for theft is Surah al-Maidah verse 38. Meanwhile, the difference is in the nominal amount of the item stolen and the location of the item stolen. The Syafi'i Madzhab requires that the minimum price for stolen goods be a quarter of a dinar. If it is less than that then you will be subject to ta'jir. Meanwhile, az-Zahiri did not question the nisab of these goods because of the generality of the verse. And according to the as-Safi'i school of thought, the goods must be in a special place, while az-Zahiri does not have to place the goods in a prepared place.    

This article deeply explores the concept of God's sovereignty flowing to His people through the person of Ezra, focusing on the text of Ezra 1:1-6. This research aims to gain a fuller understanding of how God expresses His sovereignty through Ezra's role in guiding His people. The research methods used include analysis of the biblical text, study of historical studies, and exposure to the cultural context of the time. The findings provide a rich and complex view of Ezra's role as a channel of God's will in restoring and guiding His people.

This research aims to determine the method of determining lineage in Islamic law. And to find out the perspective of Islamic law and sharia maqoshid on DNA testing as a determinant of nasab. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The research results show that the method for determining lineage in Islamic law is (1) by legal marriage or Fasid marriage, based on the hadith: الوَلَدُ لَلْفِرَاشِ with the meaning of the word firasy being a wife who has been married, (2) method of recognizing lineage or descent, (3) method proof (bayyinah), namely the testimony of two men, or a man and two women. Thus, determining lineage by evidence is stronger than just by confession, because evidence to date is the strongest reason to determine and decide a case, (4) and the tasammu' method. According to Dr. Wahbah al-Zuhaili, determining lineages is permitted through tasammu' as in the law of marriage or wedding night, mendukhul wife, radha', birth and death. And this was agreed upon by the imams of the four schools of thought. That the perspective of Islamic law and maqoshid sharia regarding DNA testing as a determinant of lineage is hifz nasal (protecting offspring). Because the DNA test serves to free him from the accusations leveled against him, and he ensures that the accusations are not true, and proves his child's lineage to his father and this is the child's right, and reassures the husband's soul and erases the doubts in his heart. And a wife who doesn't want to do a DNA test even though her husband urges her is to cover up a certain disgrace, and the maqashid of sharia is hifdul irdh (maintaining self-respect). This is in accordance with the word of Allah SWT in Surah An-Nur verse 19 which shows the recommendation to cover up one's own and other people's disgrace, and to make sure to keep disgrace a secret, as explained by Yusuf Qardawi.

Recognizing zakat holds value in both the horizontal dimension, connecting Allah with humans, and the vertical dimension, connecting humans with one another, aligns with the principles that giving zakat, infaq, and sadaqah are integral to the obligations of the Muslim community. Efficient management of these allocated funds requires competent human resources to ensure that the financing reaches its rightful beneficiaries. This study investigates the phenomenon of human resources within zakat institutions based on the tasks and responsibilities carried out, which are notably complex. It underscores the influential role of human resources in the performance of zakat institutions. Human resources play a crucial role as professional assets for zakat administrators, adhering to specific standards. This writing aims to comprehend the strategic role of human resource management in zakat fund administration through a review of literature, legal regulations, and empirical evidence

The position of wealth functions to cover basic needs as provisions for carrying out worship to Allah, SWT. Assets in Islamic legal governance function to spread prosperity to the weaker sections of society. Therefore, the weak party's right to ownership of property must be released and distributed to other parties, whether requested or not. Economic inequality is a trigger for crimes committed because of poverty, such as theft. Islam views that poverty is not an insult, but Islam provides solutions to poverty alleviation such as by requiring the payment of zakat and encouraging infaq shodakoh and other forms of obligations which aim to care for the weak, such as waqf. Islam is very concerned about equal distribution of property ownership, in fact its concern is included in the structure of the pillars of Islam, namely the obligation to pay zakat.

Penelitian ini bertujuan untuk mengetahui pelaksanaan model project based learning dalam pembelajaran PAI di SMP N 1 Matur Kabupaten Agam. Jenis penelitian yang digunakan adalah kualitatif dengan menggunakan pendekatan deskriptif. Adapun teknik pengumpulan data penelitian ini dengan observasi, wawancara serta dokumentasi. Informan penelitian ada dua, yaitu informan kuncinya adalah guru PAI kelas VII SMP N 1 Matur dan informan tambahan dalam penelitian ini adalah siswa kelas VII SMP N 1 Matur. Hasil penelitian menunjukkan bahwasannya dalam pelaksanaan model project based learning yang dilaksanakan dalam materi alam semesta sebagai tanda kekuasaan Allah SWT, guru PAI kelas VII melaksanakannya dengan enam langkah yaitu: (1) penentuan pertanyaan mendasar, (2) mendesain perencanaan proyek, dalam langkah ini kurang maksimal dalam pelaksanaannya karena guru membagi kelompok berdasarkan urutan tempat duduknya dan tidak secara heterogen sehingga masih ada beberapa peserta didik yang kesulitan dalam mengerjakan proyeknya. (3) menyusun jadwal, (4) memonitor peserta didik dan kemajuan proyek, dalam langkah ini perlu disempurnakan disebabkan guru hanya akan memberikan pengawasan ke peserta didik jika terdapat peserta didik yang ribut ataupun kelas tidak kondusif lagi suasananya yang akibatnya masih terdapat beberapa peserta didik yang tidak serius dan menganggu temannya yang lain dalam mengerjakan proyeknya. (5) menguji hasil, (6) mengevaluasi pengalaman.

Desa Sebrang Sanglar ini banyak terjadi pernikahan di bawah umur, apakah mereka sudah bisa mengelola manajemen keungan keluarga pada rumah tangga, karena manajemen keuangan keluarga ini sangat penting, bagi yang sudah  berumah tangga maupun individual, masalah yang sering terjadi didesa sebrang sanglar adalah masyarakat belum atau kurang memahami manajemen keuangan rumah tangga secara syariat Islam dimana banyak masyarakat yang mengunakan keuangannya untuk berpoya-poya yang menyebabkan prilaku boros karena didalam Islam menjelaskan jika ada seorang yang memanfaatkan harta diluar batas keridhoan Allah dan mengingkari nikmatnya perbuatanya dapat disamakan dengan perbuatan setan. Dalam penelitian ini metode yang digunakan adalah penelitian deskriptif kualitatif, deskriptif merupakan penelitian eksplorasi dan memainkan peran yang amat penting dalam menciptakan hipotesis atau pemahaman orang tentang berbagai variabel sosial, studi ini disifatkan sebagai eksplorasi jadi tidak bertujuan menguji hipotesis, atau membuat generalisasi. Alasan penelitian ini menggunakan pendekatan deskriptif adalah bahwasanya dalam penelitian ini bertujuan untuk medeskripsikan dan menginterpretasikan kondisi atau hubungan yang ada, pendapat yang berkembang, proses yang sedang berlangsung akibat atau efek yang terjadi, atau tentang kecendrungan yang tengah berlangsung. Sebuah keluarga harus mampu memahami manajemen keuangan keluarganya dengan baik tanpa adanya pemahaman mengenai manajemen keuangan maka akan sulit untuk mengatur keuanganya, sehingga uang yang didapatkan akan selalu terasa tidak cukup. Perencanaan dan pengelolaan keuangan keluarga adalah proses merencanakan keuangan untuk mencapai tujuan-tujuan keuangan baik jangka pendek maupun jangka panjang untk kegiatan keluarga, Pengeluaran adalah kegiatan manusia menggunakan atau memakai barang atau jasa untuk memenuhi kebutuhan. Mutu dan jumlah barang atau jasa dapat mencerminkan kemakmuran konsumen tersebut, semakin tinggi mutu dan semakin banyak jumlah barang atau jasa yang dikonsumsi, berarti semakin tinggi pula tingkat kemakmuran konsumen yang bersangkutan sebaliknya semakin rendah mutu kualitas dan jumlah barang atau jasa yang di konsumsi, berarti semakin rendah pula tingkat kemakmuran konsumen yang bersangkutan.

Many aspects of life are regulated in the Koran, which is the main source of Islamic teachings, including aspects related to wills. In the Qur'an, the word will is often found with different meanings and connotations other than just a message before death. This difference is caused by the use of different will words in the context of the problem. A will is a voluntary gift made by someone to another person, which is made after the death of the giver (testator). Because wills have the nature of worship (human relationship with God), they are also a legal act, a means of getting closer to Allah (taqorrub ilallah) which is often done by many people, especially those who have sufficient wealth. In practice, a will is usually made by someone orally or in writing. This is done so that other people know that this is his will. This research aims to examine the meaning of a will, the reasons for making a will, the wisdom of making a will, the law of wills, the types of wills, the pillars of wills, and the amount of assets that can be bequeathed. The approach used in this research is a qualitative approach with a type of library research. Researchers obtain data from books, journals, articles and others related to the theme or title being discussed.    

This research was structured with the aim of knowing the application of religious culture, and the impact of the application of religious culture on the spiritual intelligence of students, as well as to find out the inhibiting and supporting factors in the application of religious culture at SDN 35/VI Seling Kab, Merangin, Jambi. This type of research is qualitative research. Data sources who are key informants are students, and supporting informants are educators. Data was collected through using observation, documentation and interviews. The results showed that the forms of the application of the religious culture of students at SDN 35/VI Seling were congregational prayers, the culture of tadarus Al-Qur'an and prayer together, Istighosah and Asmaul Husna, mutual respect and tolerance, Islamic school dress code, smiles, greetings and greetings (3S), disciplined school members, school members who take care of the beauty of themselves, the room and the school environment, Islamic boarding schools, commemoration of Islamic holidays. The impact of applying religious culture to the spiritual intelligence of students is the midday prayer in congregation and the Islamic way of dressing trains students to feel the presence of Allah, congregational prayers, istighosah and asmaul husna trains students to get used to always remembering and praying to Allah, Tadarus Al-Qur'an makes the habit of reading Al-Qur'an students increasing. Mutual respect and tolerance makes students tend to be good, mutual respect and tolerance at school makes students treat people well and like to help others. The supporting and inhibiting factors for the application of students' religious culture are from the school principal, educators, students, from the community and parents, as well as facilities and infrastructure.

Culapculip is a YouTube account founded by Cak Sugik, which contains Islamic teachings. In today's modern era, many people think that preaching is only from pulpit to pulpit. Even though with the sophistication of technology, nowadays preaching can be done anywhere and only need to post it on social media, for example YouTube. This study uses a qualitative method with a descriptive approach. Data collection is done by observation and documentation. Based on the results of the research, the content of da'wah messages on the YouTube video @culapculip for the period August 2021 resulted in findings, as much as two video included the aspect of faith, where in this aspect the da'wah video was more inclined to discuss belief in Allah SWT and the Prophet Muhammad SAW. Then, as much as 8 video goes into sharia aspects, in this aspect it is more likely to discuss worship performed to Allah SWT. Furthermore, the two videos go into the moral aspect, which in this aspect is more likely to discuss a person's behavior and actions.

Islam is a teaching that reliably shows the meaning of harmony and harmony. The Qur’an is also believed to include this word as al-Salam (a term for Allah the Most Calm), muslim (a person who seeks a peaceful life), silm (harmony itself), Islam (a term for the religion sent by the Prophets). Off lifting Allah’s expression), so that humans live in harmony with themselves, their families, social networks, the grave, until they enter heaven “dār al-salam”. The word welcoming comes from Arabic which means harmony, peace and is used mainly as an explanation of respect. It conveys the meaning of a sense of security, but contains the essence of being free from all dependence and tension, so that life feels calm, serene and safe. Greetings are one of the opening expressions in communication. How can communication run smoothly, let alone build harmony between religious communities, if greetings as a means of greeting non-Muslims are prohibited? The East Java MUI’s appeal, which was addressed specifically to officials not to say interfaith greetings at official events, has become controversial and polemic. In many circles. From cyberspace to the real world, this issue is widely discussed. Apart from the many parties who are against this appeal, there are also quite a few parties who are pro.