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This study aims to examine diabetes mellitus from an Islamic spiritual perspective, as well as how the concept of a harmonious family and the teachings of the Qur'an can be implemented as part of healing and prevention efforts. This study uses a qualitative method based on libraries by examining primary and secondary sources in the form of the Qur'an, hadith, health literature, and the thoughts of scholars. The results of the study indicate that diabetes mellitus is a metabolic disorder characterized by increased blood glucose levels due to insulin disorders. From an Islamic perspective, one of the causes of this disease is excessive stress, an unbalanced diet, and a lack of self-control, all of which are forms of the physical and spiritual world. The Qur'an provides a solution through a spiritual approach such as dhikr, fasting, and honey consumption. In the context of Islamic law, maintaining health is part of maqāṣid al-syarī‘ah, especially in maintaining the soul (ḥifẓ al-nafs) and maintaining religion (ḥifẓ al-dīn), because a healthy body is needed to carry out worship perfectly. Therefore, efforts to cure and prevent diabetes through a spiritual approach are not only medical and psychological, but also a sharia obligation that has worship value. This study confirms that a holistic approach between medical, spiritual, and Islamic law can provide a positive contribution in dealing with chronic diseases such as diabetes mellitus.

In Islam, dhikr refers to the practice of remembering Allah. The teachings contained in the Qur'an and hadith provide many benefits, including calming the soul, curing disease, and contemplating death. It is important to note that dhikr is considered sunnah, and therefore, should not conflict with obligatory practices in the religion. At the Raudhatul Ulum Cidahu Pandeglang Islamic Boarding School, it is often routine to recite the dhikr of Asma Badar/Ashlul Qadar, this is a means of remembering Allah and remembering the struggle of Ali Badar who died in the Badr war. Asma Badar itself is written by Abuya K.H Muhammad Dimyati Cidahu Pandeglang. In this article the author is very interested in reviewing more deeply the influence of reciting Asma Badar's dhikr at the Raudhatul Ulum Islamic Boarding School. This research uses the living hadith method, namely how people bring the Sunnah of the Prophet SAW to life. Apart from that, the source of the data that the author obtained was from library sources, both knowledge books, journals, articles and other scientific works.  Asma Badar is believed to be able to ward off bad fate, ward off disaster, cure disease and those who carry their names (in written form) will always receive help and gain glory.

Abstract, This research was conducted with the aim of exploring the legal reconstruction efforts based on the Maqasid al-Shari’ah perspective, as reflected in the decision issued by the Supreme Court, in order to provide a legal breakthrough in the distribution of inheritance through the concept of wasiat wajibah (compulsory will) for non-Muslim heirs. The difference in religious affiliation within family law gives rise to serious inheritance issues, as Islamic law strictly prohibits inheritance between people of different religions. In order to maintain national unity and integrity, the Supreme Court issued Decision Number 331 K/AG/2018, which grants the right to a wasiat wajibah to heirs who have converted out of Islam or are non-Muslims. This study is a normative juridical research that employs two legal approaches: the conceptual approach and the analytical approach. The data collection technique used to achieve the research objectives is library-based documentation study. The findings show that all judicial bodies in Indonesia must refer to Article 49, Articles 1 and 2 of the 1989 Law concerning legal provisions on litigation, management, and enforcement of civil litigation in inheritance cases. Furthermore, Qur’an Surah An-Nisa verse 141 and Hadiths from Al-Bukhari and Muslim explain that Islamic identity must be a determining factor for heirs, disregarding wills that are not valid under Islamic law. Based on the results, it can be concluded that a wasiat wajibah for apostate or non-Muslim heirs is treated not as an inheritance, but as a special bequest. According to the Maqasid al-Shari’ah, which serves as the foundation for achieving the objectives of Islamic law through its five core principles of protection, the concept of wasiat wajibah for non-Muslim heirs plays a crucial role in: preserving religion by fostering interfaith tolerance; preserving life by preventing familial conflict; preserving intellect by ensuring access to education for non-Muslim descendants; preserving lineage by recognizing the rights of children as biological heirs through inheritance; and preserving wealth by ensuring the rightful and responsible transfer of ownership of the deceased’s estate.    

The economic ideas of the great Islamic jurist Abu Ishaq al-Syatibi are discussed in this article. Syatibi is most known for his formulation of the maqashid al-syari'ah, or goals of Islamic law.  Using primary and secondary sources found in library databases, the study takes a descriptive-analytical approach to history.  The results show that when it comes to fiscal measures like taxes, government expenditure, and minimum wage legislation, al-Syatibi stresses that maslahah (public interest) should be the primary aim of economic policy.  Efficient, fair, and sharia-compliant economic policies that take into account society's main, secondary, and supplementary requirements are essential, says al-Syatibi.  Even if it differs from more contemporary need theories like Maslow's hierarchy of requirements, al-Syatibi's maqashid al-syari'ah succeeds in meeting fundamental human needs by highlighting the role of religion.  Contributing significantly to the growth of Islamic economics, al-Syatibi's ideas highlight a middle ground between material and spiritual well-being.  

Islam entered Malaysia through trade, especially by Arab, Indian and Chinese traders since the 7th century, but wider spread occurred in the 13th century through the Kingdoms of Samudera Pasai and Melaka. The Islamization process became stronger with the role of the Malay kingdoms in making Islam the official religion, establishing a sharia-based government system, and introducing Jawi writing as the main medium in education and administration.The development of Islamic education in Malaysia began with the Islamic boarding school and madrasa system which emphasized traditional religious teachings. In the colonial era, Islamic education underwent changes with the establishment of folk religious schools and modern madrasas which combined religious and academic curricula. After independence, the Malaysian government introduced a more formal Islamic education system through national religious schools, tahfiz institutions, and Islamic universities. This development was strengthened by the introduction of JAKIM, the Malaysian Ministry of Education, as well as an educational foundation that supports the integration of Islamic values ​​in the national education system. Today, Islamic education in Malaysia continues to develop through technology and innovation, ensuring it is relevant in the modern world while preserving Islamic scientific traditions.

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

Religious  moderation emphasizes balance in understanding religious teachings, so that it can be a bridge in building harmony between Islamic preaching and civic education. This study aims to analyze how religious moderation can be a meeting point between Islamic preaching that is oriented towards strengthening Islamic values and civic education that focuses on the formation of national character. The research method used is a literature study with a descriptive qualitative approach. The results of the study indicate that religious moderation can integrate Islamic and national values through the principles of tawasuth (moderate), tawazun (balanced), i'tidal (fair), and tasamuh (tolerance). Moderation in Islamic preaching helps create an inclusive understanding of religion and respects diversity, while in civic education, religious moderation strengthens nationalist attitudes without eliminating religious identity. Thus, religious moderation plays an important role in building a harmonious, tolerant, and nationally characterized socicty.

This study explains how Maqashid Sharia is applied in regulatory and Islamic economic policies in Indonesia through the implementation of five fundamental principles: protection of religion (hifz al-din), life (hifz al-nafs), intellect (hifz al-‘aql), lineage (hifz al-nasl), and wealth (hifz al-mal). This concept is proposed as a normative foundation for formulating and implementing public policies that are just, sustainable, and focused on welfare. The article discusses the application of Maqashid in Islamic finance, banking, internet regulation, consumer protection, and the role of ZISWAF institutions. The author also identifies challenges in implementation, such as limited human capacity in understanding Maqashid, regulatory conflicts, and fragmented policy interventions. The recommendations highlight the importance of promoting Maqashid literacy, regulatory reform, and institutional synergy as strategies to build an Islamic economy rooted in spiritual ethics and social justice.

The global environmental crisis demands a comprehensive approach, including from a religious perspective. Islam as a religion that is very holistic contains teachings about nature conservation which are unraveled in the Qur'an. However, the study of contemporary mufasir's views on environmental issues is still very limited, especially in the context of the thought of Prof. Dr. M. Quraish Shihab. This article also aims to examine how in the view of quraish shihab about the importance of environmental preservation in life. on the principles of environmental management reflected in his interpretation, as well as his contribution in providing solutions to problems in the current environment. In addition, this article will discuss a comparison of the approach of the interpretation of the Qur'an Shihab with other contemporary scholars, such as for example in the Tafsir of Al Azhar by Hamka. This study uses a qualitative method with a holistic thematic interpretation (maudhui) approach and a systematic approach to scientific interpretation. The results of the study show that Quraish Shihab views the environment as a mandate from Allah swt that we must maintain its sustainability with the principles of balance, sense of responsibility, and sustainability. His relevant thinking is to be used as the basis for Islamic environmental ethics that are applicable in the modern era. This finding also fills the literary gap in the study of contemporary interpretation by presenting ecological solutions based on the Qur'an.

This research examines the matrilineal inheritance system in Minangkabau society through the perspective of maqasid al-sharia and the principles of Adat Basandi Syarak, Syarak Basandi Kitabullah (ABS-SBK). The matrilineal inheritance system which transmits inheritance through the mother's lineage is considered controversial in relation to Islamic law which is based on faraid. Through a qualitative approach using literature study and interview methods, this research analyzes the fatwas of Minangkabau female clerics which emphasize that the customary system can be in harmony with the main objectives of Islamic law, such as the protection of life, offspring, property and religion. The results show that female ulama see this system as a form of contextual ijtihad that considers justice and social benefit. The distinction between high inheritance (custom) and search property (divided according to Islamic law) reflects the flexibility in combining adat and sharia. Therefore, the Minangkabau matrilineal inheritance system is not only considered valid according to custom, but is also relevant to maqasid al-sharia.

Islamic Religious Education not only serves as a means of conveying religious knowledge but also as a tool for character and moral development of students. Through a quantitative approach using survey methods, data were collected from a number of students as respondents. The analysis results show that there is a significant influence between the quality of PAI learning and the improvement of students' religious behaviour. The more structured and applicable the PAI learning received, the higher the level of appreciation and practice of religious values in the students' daily lives. The purpose of this research is to discuss the influence of PAI learning on students' religious behaviour. The type of this research is qualitative research using a literature review. Data sources are taken from books, articles, research results, news, websites, and other references related to the research. The data analysis technique uses content analysis where the researcher analyses content from various written sources. The results show that there are several influences of PAI learning on students' religious behaviour, namely, the role of Islamic Religious Education teachers, schools with madrasa curricula, lessons and activities with religious nuances, school culture and climate, social interactions, as well as facilities and resources.

This study aims to provide an understanding of the religion of Muslims in using mosques as a means of community development. Mosques are not just a means of routine worship such as the five daily prayers, but mosques should be used as centers for community activities that are humanitarian in nature, both social and increasing competence in terms of understanding religious teachings, so that from the mosque a generation of Muslims who have adequate competence in terms of understanding religious texts grow and develop, so that religion is used as a guideline for life in living life in the world. Mosques are also a place for developing the economic empowerment of the community, so that the practice of Islamic law related to financial obligations such as zakat and the hajj can be carried out by the community who can use and utilize the mosque as a means of development.

Liberalism and Islamare two ways in different directions. Although both are often juxtaposed in every discussion of scholars, it is very difficult to put together. Islamis a religion that is assumed to the word of God through"the"book"of"the"Quran"and the hadith"of"the"Apostle, where each of its adherents has boundaries in carrying out life to survive in the world and the hereafter, while liberalism comes as an ideology that emphasizes the rights and freedom of every individual in all aspects of life including religion. This journal aims to present knowledge about"the"impact"of the ideology of liberalism"on"the"thought"of"the"Islamic Ummah. This study involved related literature analysis of academic sources, including theoretical works and thoughts of scholars andIslamicthinkers."The"conclusion"that"can"be"drawn"from"this"study"isthat"the"understanding"of"liberalism is still widely adopted by the Islamic Ummah even though the ideology of liberalism is very"contrary"to"the"teachings"of"Islam", this"is"due"to"the"weak religious education in every individual of the Islamic Ummah itself which then considers that Islamic rules curb human freedom.  

Marriage is a sacred bond that is carried out by a woman and a man to become husband and wife. Basically every religion has its own proisions regarding marriage. In practice, especially in Indonesia, there are still many who practice interfaith marriages so that this practice has become a discussion that until now and in practice there are also many Muslims who still carry out interfaith marriages. This study aims to examine how the Islamic Law Compilation and Human Rights views the practice of interfaith marriage. The results of this study indicate that both according to the Islamic Law Compilation (KHI) and Human Rights (HAM) state that interfaith marriage is an act that is forbidden because it has violated God’s commands, every religion forbids its people to marry people of different religions. The prohibition on interfaith marriage has also been enshrined in the Marriage Law and also the Islamic Law Compilation, so that every citizen is obliged to follow the applicable legal rules. In human rights, the highest human right is divinity so that every people must obey God’s commands.  

Islamic education delves into the profound aspects of the individual, where knowledge is regarded as a divine gift that must be utilized in fulfilling the human role as a khalifah (steward) on Earth. The main challenge facing Islamic education today is the dichotomy between religious and secular knowledge. This study explores the thoughts of Mohammad Natsir, an Indonesian Muslim intellectual, who sought to formulate an Islamic education system that aligns with the demands of religion, nation, and state. Using a qualitative descriptive approach and library research, this study concludes that: 1) Natsir’s thoughts on Islamic education are based on the Qur'an and Sunnah, emphasizing the importance of an integral, harmonious, and universal education to develop human potential as khalifah. 2) Natsir’s relevance in the reform of Islamic education includes a purification process returning to pure Islamic teachings with tawhid (monotheism) as the foundation of education, and modernization through the integration of religious and secular education to overcome the dichotomy in Indonesia’s educational system.

Debus is one of the typical traditions and cultures of Banten that combines elements of art, religion and spirituality in one unit. The art of Debus began to be introduced around the 16th century which until now is still an artistic heritage in Banten so it is interesting when viewed in terms of the values contained in the art. This journal aims to examine the values contained in the Debus tradition in Banten and its relevance to Islamic teachings. This research is a qualitative research by combining two data acquisitions in the form of literature and field studies, this study found that the Debus art tradition contains several elements, such as art elements (martial arts movements), religious elements (reading solawat), and spiritual elements (tawakal and self-surrender).

According to Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, a marriage is considered valid if it is conducted according to the laws of the respective religion and beliefs. Marriage is not merely a physical union but also an emotional bond, and fundamentally follows the principle of monogamy. In the legal framework of marriage, state protection—particularly for wives and future children—can only be guaranteed if the marriage is consciously conducted in accordance with Law Number 1 of 1974, which includes the requirement that the marriage be officially registered under applicable laws and regulations.If a marriage is not registered, the state cannot provide legal protection concerning marital status, joint property, inheritance, and other rights arising from the marriage. To establish a wife’s rights, it must first be proven that a legal marriage exists between her and her husband. One legal consequence of an unregistered marriage is that neither the wife nor any children from the marriage have the right to claim support or inheritance from the husband. Islamic inheritance laws allocate shares specifically to blood relatives.Unregistered marriages—often called sirri, kiyai, or syar’i marriages—are conducted according to religious rules or customs but are not registered with the Marriage Registrar. In Chinese customary law, property acquired during marriage is influenced by a patrilineal kinship system, where the wife’s status is governed by the husband’s family law. Generally, the husband, as head of the household, controls all marital property and has absolute rights to use it without needing the wife’s consent, including in transferring joint property.

Inter-religious tolerance is defined as an attitude of accepting, recognizing, respecting and appreciating the beliefs of others. The emergence of conflict is often caused by individualistic feelings that still arise in social relationships. This article aims to review in depth the role of Islamic cinema in presenting narratives that promote peace, harmony, and mutual understanding between religious communities in Indonesia. This analysis uses a qualitative analysis approach, the data collected contains data quotations from literature studies, books, films, articles, and literature. The results showed that there are 3 values of tolerance contained in the movie “Tanda Tanya”. First, it leads to efforts to provide freedom. Second, recognizing everyone's rights. Third, respecting other people's beliefs.

This study aims to examine the role of Islamic Religious Education (PAI) in the formation of students' character in the era of globalization which is full of value challenges due to technological developments and information flows. Globalization has had a significant impact on the morality of the younger generation, so that religious-based character education is becoming increasingly important. Using a qualitative research method based on literature studies, data were collected from various relevant scientific literature sources and analyzed thematically. The results of the study indicate that PAI plays a central role in instilling students' faith, morality, and social values ​​through value-based learning, habituation of worship, and teacher role models. However, globalization is a contextual factor that can weaken or strengthen this influence depending on the implementation strategy. These findings strengthen Lickona's character education theory and Bandura's social learning theory, and show the importance of an adaptive and contextual approach in teaching PAI. The implications of this study are the need to develop a more innovative, integrative, and collaborative PAI curriculum and learning strategy between schools, families, and communities so that religious values ​​remain firmly embedded in students amidst the challenges of globalization.

The aim of this research is to determine how effective role-playing is in improving students' understanding of noble moral values in the subject of Islamic Religious Education (PAI) at SMAN 6 Karawang. The background of this research is the importance of internalizing noble morals among students, which requires an active and contextual learning approach. This qualitative approach uses a classroom action research design (CAR). A total of thirty students from class XI-I are the subjects of the study. Observation, tests, and documentation are the data collection methods. The results of the study show that using role-playing methods can enhance students' understanding of moral values such as honesty, trustworthiness, humility, and keeping promises. This is evidenced by the increase in the average scores of students in each cycle, as well as the increase in student participation and positive attitudes during the learning process. Therefore, role playing has proven to be an effective learning approach in teaching noble moral values in Islamic secondary schools.