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In the history of Islam, there is no prohibition for women to do work outside their homes. women have great roles and responsibilities when they do activities outside the home. This is evidenced by the existence of women who participated in wars, worked as nurses, shepherds, babysitters, and many more. Although in Islam it is said that women are siblings of men and women have equality with men, this does not mean that it is used as a barrier between men and women. This research is included in the type of library research, namely understanding the hadiths that discuss women who are active outside the home, especially the hadith that says that women are aurat. When women are outside the home, they should maintain their socialization, maintain their manners, and maintain the clothes they wear so that there is no fitnah which will have a bad impact on women.

Choosing friends is the process of determining friends in everyday life, so that they make friends in accordance with Islamic religious law. This research seeks to determine the analysis of Naqd al-khariji and Naqd al-dakhili hadith arrujulu 'ala dini khalilihi. This research is qualitative in nature with a hadith science approach, such as the study of takhrij hadith and tahlili hadith on choosing friends. This research is included in library research by analyzing data descriptively and containing the analysis of the hadith arrujulu 'ala dini khalilihi, both from the analysis of the naqd al-khariji and naqd al-dakhili hadith. The results of the Naqd al-Khariji analysis research found the quality of Hasan hadith, it was proven that the narrator named Zuhair bin Muhammad had a shaduq assessment and there was 'illat in the path of Imam Ahmad bin Hanbal on page number 303, namely that the narrator named Mu'amil was not connected to the teacher. named Zuhair bin Muhammad causes this hadith to be dha'if, but there are other authentic narrations, so the quality of this hadith rises to a hasanic hadith. Meanwhile, the analysis of Naqd al-Dakhili includes an explanation of the contextualization of hadith which is able to provide an understanding of choosing friends based on their religion, one of which is friends who have pious and ascetic qualities, namely friends who are able to have a good influence and impact on other friends, as well as friends who are able to improve their quality. to always carry out the commands of Allah Ta'ala and abandon things that He has forbidden.

This researcher on long life education from the perspective of the Koran and Hadith aims to explore how to learn throughout life / long life education according to the Koran and Hadith. As well as analyzing how the concept of learning is reflected in the daily life practices of Muslims. This researcher used a qualitative type of approach with a descriptive type and the data collection process was carried out through observation, interviews and documentation. The data analysis used is data triangulation by displaying data, data reduction, data presentation, and verification. This researcher formulated two problem formulations, namely: (1) What is the urgency of longevity education according to the Koran and Hadith (2) What is the concept of Longevity Education in the Koran and Hadith. The results of this research show that (1) Learning is part of a natural human need (2) Learning is a process towards changing behavior for the better, either through reading, observation, research, reflection and direct experience (3) Al-Qur'an believers are instructed to study continuously, so that they can develop to reach perfection as servants of Allah and His caliphs (4) The object of reading/learning includes all phenomena of the universe, humans, history, signs of the times, etc. (5) Learning is a way to achieve success and happiness.

Islamic criminal law is one part of Islamic law that originates from the Qur’an, Hadith, and ijtihad of scholars. Legislation of Islamic criminal law in terms of its application, there are pros and cons responses from the public in countries that adhere to a secular legal system. In Indonesia, Islamic criminal law legislation is not universally applied, but there are several aspects and provisions that have been accommodated into positive law, and only applied in areas with certain special autonomy authority, such as Aceh. In several Muslim countries, Islamic criminal law is strictly and thoroughly applied, namely in Saudi Arabia, Iran, Libya, Pakistan, and Sudan. In addition, some other Muslim countries that apply Islamic criminal law flexibly are Malaysia, Egypt, Syria, Iraq, Jordan, Tunisia, and Algeria. The purpose of this research is to analyze the legislation of Islamic criminal law in Indonesia and Muslim countries. The research method used is qualitative method by conducting literature study on various sources and relevant data. The result of the research shows that the legislation of Islamic criminal law in several Muslim-majority countries is implemented in various ways, such as strict and overall, flexible, gradual, developing, or only applied in certain cases.  

As the main source of law in Islam, the Qur'an has described various types of criminal offenses and their punishments, which are called Jarimah. This is relevant to the aim of enacting God's laws on this earth for the benefit and happiness of humans themselves. The provisions of sanctions that Allah gives to the perpetrator of the abuse are not intended to take revenge for what he has done, but rather to fulfill the rights of Allah and the rights of the persecuted family as a form of justice, providing a deterrent effect and protecting the public. As amukallaf, humans should obey and submit to the sharia rules that Allah has established in the Qur'an in order to be safe from sanctions both in this world and in the afterlife. The crime of theft is a violation of social norms, both state legal norms and religious norms. Any religion does not justify its followers stealing, because it will be detrimental to the victim and social order (Iqbal, 2021). In the Indonesian Criminal Code, the crime of theft is written in the Criminal Code (KUHP), Volume XXII II, Articles 362-367, Crime of Property, which has various types and sanctions for theft. (Lutfi, Kurniaty, Basri, & Krisnan, 2022). According to crime statistics published by BAPPENAS, the level of property crime or theft in Indonesia increased during 2012-2013, with 25,036 cases in 2012 and 25,593 in 2013. (Aeni, 2021). If we look at other countries, countries that follow the rules of Islamic law, namely Saudi Arabia, the application and provisions of this country's laws are derived from the rules of the Islamic religion, which uses the Koran and Hadith as sources of law. to take the law. According to the Arab Social Defense Organization, Saudi Arabia has much lower rates of property or theft than in Arab countries such as Syria, Sudan, Egypt, Iraq, Lebanon and Kuwait, which do not implement Islamic criminal law. The rate of property crime or theft in these six countries is much higher, namely 650 times higher than Saudi Arabia. (Fitrah, 2021). The problem is that ordinary people do not have a deep understanding of Islamic criminal law. People will only feel that Islamic criminal law fines are sadistic, inhumane and violate human rights. It is believed that any theft must be sanctioned, or the punishment is amputation, although certain conditions must be met in Islamic law for amputation to be punishable. (Muhammad Wahyu, 2018). The Indonesian Criminal Code and Criminal Code have different legal systems and sanctions for perpetrators of theftAbstracts consist of abstracts in English and abstracts in Indonesian. The abstract uses Garamond letters (10 pt) with a word count of 150 to 300 words. Abstracts must be concise, clear and complete. The abstract must contain the research objectives, methods, results (findings) and recommendations.

This article tries to raise the theme of the impact of interest (usury) on the development of sharia banking in Indonesia. In the Islamic view, interest paid by conventional banks is included in usury. The practice of usury isu haram because usury is an act that exceeds the nominal amount of the loan. This action is contrary to the teachings of the Islamic religion, Islamic teachings do not allow making additions in the wrong way which can cause injustice. The research method used is a qualitative method by collecting several materials, legal sources and other comparative research materials. This qualitative method uses a secondary approach. A secondary approach can make it easier to obtain discussions from various references and information from various literature studies. The materials and objects used are journals and books. To strengthen understanding, the author emphasizes looking for various relevant journals and various opinions of figures. The research results show that the practice of bank interest (usury) cannot be avoided in the banking industry as a financial institution and an intermediation medium between surplus units (lenders) and deficit units (borrowers). Riba is additional (ziyadah) without compensation that occurs due to delays in previously agreed payments. There are 2 types of usury which can be grouped into 2, namely debt usury and buying and selling usury. The prohibition of usury has also been regulated in several verses and authentic hadiths where a person is commanded to avoid usury because it will harm oneself and others. Overcoming this requires efforts to avoid losses due to the negative impacts it causes. As a result, it creates various economic impacts felt by society, such as gaps in economic growth.      

Field Experience Practice (PPL) is a medium for applying basic knowledge for students studying with a concentration majoring in Islamic Religious Education in the Postgraduate program. To apply basic knowledge as prospective lecturers, it is necessary to hold field experience practice (PPL) at universities that are in accordance with respective concentration or expertise. Field Experience Practice (PPL) activities include learning and educational management practices with the aim of increasing students' understanding and analysis of Al-Hadith as a source of knowledge in Islam. The theory obtained in learning can be implemented well and effectively in this Field Experience Practice activity. The deficiencies and obstacles that occur can be overcome with solutions that are considered to be easily implemented by lecturers and students so that this PPL activity has a positive impact on lecturers and students. The benefit of this PPL activity is apart from learning, it is also gaining experience in administration and management so that this PPL helps improve the quality and quality of Islamic Religious Education postgraduate students in developing students' abilities (competencies) pedagogically, professionally, personally and socially and lecturers will automatically be helped by the activity PPL in optimizing student learning activities.

In modern times, new terms such as "playing the victim" have emerged. This study aims to discuss sacrificial play from the perspective of hadith. This research method uses the qualitative thematic method. Material objects play the victim. A formal course of morals and ethics in social life. The results of the research are summarized in the form of a hadith on victimhood. The discussion of this study explains that victimhood is independent of Islamic values ​​related to morals and ethics in social life, such as honesty, responsibility, etc., which protect the honor of one's fellowmen. The conclusion of this study on victimhood is that victimization is behavior that produces negative effects, is contrary to moral ethics in social life, and does not conform to the second guideline of Islam, the Hadith. be. Because we know that today's social life lacks morals and ethics, but as a social being who cannot live alone and needs other people, it is necessary to behave appropriately. Because there is.

Islamic criminal  or Fiqh Jinayah regulates criminal activities carried out by Mukhallaf. This act is classified as a criminal act because it disturbs the public and violates the rules of the Koran and Hadith.The aim is to enforce Islamic law for the benefit of the people. This crime is called jarimah and is punished with ukubah. Jarimah is divided into Hudud, Kishash, and Ta'zir. The difference in types of jarimah lies in the rights permitted. Hudud violates Allah's rights and Kishash violates individual rights. Ta'jil is a mixture of both. An example of Jarimah Kishash and Diyat is murder.

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.

The Qur'an's attention to the family is shown by the many verses that talk about family problems, from marriage problems to the problem of dividing inheritance. It is not only shown by the details of family problems regulated in it, but also by the verses that talk about various family rules. The facts that occur regarding marriage sometimes give rise to multiple interpretations among experts and the public, especially among Muslims. This article focuses on a review of Fiqh Rules or specifically Legal Rules (Qawaid al Ahkam) which are applied to resolve practical problems in Family Law. This rule classifies similar problems into one specific rule based on sources from the Koran and Hadith which are expected to make it easier to understand and resolve problems related to Family Law with normative application, namely Legislation on Marriage. This type of qualitative normative juridical research is research that refers to legal norms contained in legislation and norms that live and develop in society. The research results show that 1) The legal principles applied in Marriage law in Indonesia are the principle of monogamy, the principle of consensuality, the principle of proportionality and the principle of complete unity; 2) Fiqh rules in Islamic Family Law are applied in the Marriage Law with the aim of solving community problems within the scope of family and marriage law.

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.

This article attempts to highlight the basic foundations or concepts of Islamic education contained in the Koran and Hadith. The basic concepts of Islamic education that can be found in the Hadith are: First, the object of education is Adam or humans. Second is Islamic education material. Third is the teaching method. Fourth is the value or benefits of education. Fifth, studying is an obligation. The aim of this research is to reveal the basic conceptual model of Islamic education from a hadith perspective. The method used in this research is a qualitative method with a library research approach. This method makes books, magazines and the latest articles related to this research theme as the main source of research. The results of this research show that the method of explaining Islamic religious education is explained in various ways, including the hadith which discusses the object of education, Islamic education materials, teaching methods, the value or benefits of education, and the obligation to study.

As good Muslims, we certainly know that morals towards parents are very important. Because parents are the ones who introduce us to this world from childhood to adulthood. And every parent definitely has hopes for their child to be successful, dutiful to their parents, and become a better, more god-fearing child. The Al-Quran is a guide for human life in various fields and life situations experienced by each individual, including teaching the importance of doing good to both parents. One of the verses relating to doing good to both parents is found in the Al-Quran, Surah al-Ahqaf, verse 17. These verses explain the prohibitions and consequences for someone's happiness as a result of disobeying both parents, especially disobeying the mother, because of a mother's position. considered superior to a father. The purpose of this writing or research is to provide insight for parents and children about how to play an active role in building noble character based on the Koran and hadith. The method used in this research is a descriptive qualitative approach, using bibliographic/reference studies related to the interpretation of the Al-Quran regarding verses about being good to parents. The results of this research show that the role and attention of parents has a big influence in shaping and molding children into human beings with noble character whose actions and thoughts are in line with Islamic teachings.

The whole series of prayer movements are arranged in a tauqifi manner taught and practiced by the Prophet SAW. There is no information found in the Prophetic traditions that explain the differences in prayer movements between men and women. In the practice that developed in the community, there was an understanding that there were differences in ruku' and prostration movements for women. Where it is understood that for women to close their hands to their limbs, the distinction appears as a transformation of understanding of the hadith which then becomes a religious practice in the community which is conveyed and taught until it is accepted by the community as a form of teaching. This will then be studied in the form of its transformation from the hadith text into practice in the community. This discussion will be examined with a literature study approach that refers to works in the field of hadith to trace the understanding that emerged in each period.  The hadith literature shows that there is a narration in the Musnad of Abu Hanifah that appeared at the beginning of the second century, which hints at a different way of praying for women by closing their limbs. This narration was not popular in the mu'tamad hadith books that appeared until the end of the third century A.H. Based on this. In the fourth century, another understanding emerged based on a narration that explains bowing and prostration in a way that is specific to women. The narration was found in Sunan Kubra al-Bayhaqy, where al-Bayhaqy was a follower of the Shafi'iyyah school of thought.  This understanding developed in the books of fiqh shafi'iyyah which were widely used in pesantren and became the understanding and practice of the majority of people who followed the Shafi'i school of thought.

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    

The purpose of the study was to examine and analyze the legal protection of the wife's inheritance rights from unregistered marriages associated with the function of registering marriages with a comparative study of Islamic Fiqh and Law No. 1 of 1974. The research method of this writing is a normative juridical research that refers to the Qur'an. , Al-Hadith, Books of Fiqh, Legislation and related books that are relevant to this research. The data analysis technique used is a literature study which was analyzed qualitatively. The results of this study are that the second wife's inheritance rights from unregistered marriages are associated with the function of registering marriages. They have the right to inheritance which is owned jointly by the inheritance in the form of husband's innate property and joint property obtained by the second wife and her husband during the marriage period for the sake of a sense of justice and legal protection, legal protection of the second wife's inheritance rights in this study that to obtain inheritance rights and recognition to legalize marriages to religious courts. the results of the marriage itsbat as the legal basis for recording the marriage to the marriage registrar at the Office of Religious Affairs, then a Marriage Certificate Quotation Book is issued as authentic evidence that a marriage has been registered. So the legal protection and legal certainty of the second wife's inheritance rights from unregistered marriages associated with the function of recording marriages can obtain legal inheritance rights.

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.