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The This study examines the debate surrounding the first created being in Islamic cosmology, where various opinions exist. Some argue that the first creation was the Pen (al-Qalam), while others claim it was the Throne (‘Arsh), the air, or the Light of Muhammad (Nur Muhammad). The main issue addressed is the limited and fragmented information found in classical hadith sources regarding the sequence and nature of the initial creation. Methodologically, this research employs a qualitative approach by analyzing the chapter Bad’ al-Khalq (The Beginning of Creation) in key hadith collections. The findings show that although some hadiths mention early creations such as the characteristics of heaven and hell, the seven layers of the earth, and angels, detailed and systematic narratives about the order of the first created beings remain scarce. Various views on who or what was created first appear in the literature, ranging from al-Qalam and ‘Arsh to Nur Muhammad, but no absolute consensus has been reached. This study aims to fill that gap by compiling and analyzing relevant hadiths to provide a more focused and in-depth perspective on the first created being and the sequence of creation. Additionally, this research emphasizes the theological and cosmological significance of these beings and their implications for understanding the structure and purpose of the universe. It is hoped that the results of this study will enrich the body of Islamic scholarship and encourage deeper reflection on the orderliness and existence of Allah’s creation.

The thematic study of hadiths (maudhu'i) concerning nature and science is a significant approach to understanding Islam's contribution to environmental preservation and the development of modern scientific knowledge. This research aims to examine the hadiths of Prophet Muhammad ﷺ related to environmental conservation, natural phenomena, and their integration with contemporary scientific findings. The method used is qualitative research with a library research approach, where primary data were obtained from authentic hadith collections such as Sahih Bukhari and Sahih Muslim, and analyzed thematically. The results of the discussion indicate that the concept of environmental conservation in Islam is reflected in the principle of hima, as well as hadiths that encourage tree planting and the protection of living beings. Hadiths about natural phenomena such as the sea, rain, and wind contain both spiritual and educational messages that support ecological awareness. Furthermore, the integration of hadith with modern science, such as embryology, demonstrates that Islam supports scientific exploration as a form of worship and a means of understanding the greatness of Allah’s creation. In conclusion, thematic hadith studies not only enrich the understanding of the relationship between religion and science among Muslims but also provide an ethical foundation for building a faithful, knowledgeable, and environmentally responsible society that contributes to scientific advancement.

Egoism is an attitude that prioritizes individual interests, this attitude is not in accordance with Islamic teachings. In Islam, egoism is strictly prohibited because it will have a negative impact on many people. There are many arguments from both the Qur’an and Sunnah which explain that egoism is very bad for all parties, whether individuals, groups, or even a country. Hadith also views that this attitude of egoism is very dangerous, as the Messenger of Allah conveyed a message to his people that in the future after he died, there would be egoistic anitudes, so be patient with him until we meet again at the lake. Egoism is very dangerous because it will cause several negative impacts, including: division, hostility, hatred, breaking ties and degrading each other. There are several ways to avoid egoism, including: Be patient, understand egoism towards yourself or others, pay attention to others, increase empathy, pay attention to cognitive bias, help others sincerely, and listen to other people who are talking or telling stories.

The aim of this research is to explain the meaning and symbols of goats in the Lawa  Pipi (goat running) tradition in the Hili Country Community, Leihitu District, Central Maluku. This research uses an approach based on a descriptive approach which focuses on real problems that existed at the time the research was conducted. Through descriptive research, the author tries to describe the events of the Lawa Pipi (Goat Running) Eid al-Adha tradition in the people of Hila State, Central Maluku which is the center of attention without giving special treatment. Based on research carried out by data obtained by informants, the Lawa Pipi paga tradition of Eid al-Adha in Negeri Hila, Leihitu District, Central Maluku is a tradition that has been passed down by ancestors. The religiosity belief of the Lawa Pipi (Goat Running) Tradition is carrying a goat by circling the Hasan Soleman Mosque seven times, the people of Hila State interpret it as carrying out the Hajj pilgrimage around the Black Stone seven times, This is because the Lawa Pipi (Goat Running) tradition involves the Tawaf process where people experience the Tawaf journey directly even though they do not go to the city of Mecca. According to the community, the Lawa Pipi (Goat Running) tradition is carried out as an effort to get closer to Allah SWT and is believed to bring good fortune, long life and the desire to go to the Holy Land can be achieved.

This research examines God as the initiator of cross-cultural missions through a case study of mission transformation in the life of the Apostle Peter. Departing from the existing research gap, namely the need to reflect on the nature of God who loves other nations through a change in Peter's perspective, this study aims to show that God is the initiator of salvation for all mankind. The significance of this study is to encourage the church to see cross-cultural missions as an important approach in transmitting God's love to those who have not yet repented. Using a descriptive-analytical method, this study finds that Peter's encounter with Cornelius was a crucial turning point in early Christian missionary work. The experience radically changed Peter's narrow understanding of who was worthy of receiving the gospel, extending from just Jews to all nations. The descent of the Holy Spirit upon Cornelius and his family is clear evidence to Peter that God's grace is impartial and available to every believer. This event was not only a personal lesson for Peter, but also a revelation of God that opened the door for the gospel to reach the Gentile world, fundamentally changing the course of church history.   Penelitian ini mengkaji Allah sebagai penggagas misi lintas budaya melalui studi kasus transformasi misi dalam kehidupan Rasul Petrus. Berangkat dari kesenjangan penelitian yang ada, yaitu kebutuhan untuk merefleksikan sifat Allah yang mengasihi bangsa lain melalui perubahan cara pandang Petrus, studi ini bertujuan untuk menunjukkan bahwa Allah adalah inisiator keselamatan bagi seluruh umat manusia. Signifikansi penelitian ini adalah untuk mendorong gereja agar melihat misi lintas budaya sebagai pendekatan penting dalam menularkan kasih Allah kepada mereka yang belum bertobat. Dengan menggunakan metode deskriptif-analitis, penelitian ini menemukan bahwa perjumpaan Petrus dengan Kornelius merupakan titik balik krusial dalam karya misi Kekristenan awal. Pengalaman tersebut secara radikal mengubah pemahaman sempit Petrus mengenai siapa yang layak menerima Injil, meluas dari hanya orang Yahudi menjadi semua bangsa. Turunnya Roh Kudus kepada Kornelius dan keluarganya menjadi bukti nyata bagi Petrus bahwa kasih karunia Allah tidak memandang bulu dan tersedia bagi setiap orang yang percaya. Peristiwa ini tidak hanya menjadi pelajaran pribadi bagi Petrus, melainkan juga wahyu Allah yang membuka pintu bagi Injil untuk menjangkau dunia non-Yahudi, secara fundamental mengubah arah sejarah gereja.

The Zakat Aware Community Movement is an initiative to raise Muslims' awareness of the importance of zakat as a religious obligation and socio-economic instrument. The goal is to encourage people to pay zakat, both zakat mal and fitrah, correctly and on target to help the poor and reduce poverty and social inequality. Zakat not only has spiritual value, but also a strategic role in welfare distribution. Awareness of zakat is expected to counter consumptive behavior or hedonism, which in Islam is known as israf (excessive) and tabdzir (wasteful). The concept of “mâl” (wealth) in Islam is everything that can be legally owned and utilized, such as houses, money, gold, and others. Blessed wealth is wealth that is obtained lawfully, benefits others, and is used to get closer to Allah. Islam also pays great attention to poverty, which is described through the terms fakir and miskin. For this reason, zakat as the third pillar of Islam has a major role in overcoming it. For those who are reluctant to pay zakat, Islam recognizes the punishment of ta'zir - a punishment imposed by the ruler to safeguard the public interest. Finally, zakat that is paid consciously and sincerely can bring blessings to wealth, strengthen social solidarity, and strengthen the economic resilience of the people.

This study aims to discuss the hadiths regarding hubbullah. The method used in this study is a qualitative type which interprets the matan (text) using the thematic method approach (maudhu'i). The results of the discussion include the meaning and urgency of hubbullah, various forms of love in Islam, and hadiths related to hubbullah. The love of a servant to Allah must exceed his love for himself and his parents, siblings, friends, and others. Hubbullah itself is a form of a servant's faith in Allah and His Messenger, also loving fellow creatures on earth and the universe. With love for Allah and obedience and obedience to all His commands and prohibitions, a person will not care about the world more than his Lord. God has arranged everything that happens on this earth so that humans can go through everything that God has given. This research concludes that the hadiths related to hubbullah teach spiritual values to love God more than the world.

This article explains about Deborah's leadership as reflected in the narrative with Barak in the Book of Judges chapter 4 verses 1 to 24. Deborah was a woman chosen by God to lead the Israelites against the oppression carried out by King Jabin and the army under the leadership of Sisera. In this story, Deborah shows that a true leader must have strong faith, courage in making decisions, and wisdom in giving guidance. Although Barak had doubts at first, he eventually obeyed Deborah's orders with the belief that God would give him victory. Deborah's leadership teaches us that a leader does not only depend on their strength or position, but also on obedience to God and the ability to collaborate with others. This article also discusses how Deborah's leadership principles can be applied in our lives today, both in the church, society, and the workplace. The main message is that good leaders are those who have faith, courage, wisdom, and the ability to build solid cooperation.

Sholawat is a request to obtain blessings and respect for the Prophet Muhammad SAW. Sholawat diba' is a form of worship to get closer to Allah SWT. The Sholawat assembly was held in the community with the aim of increasing religious knowledge and belief, which in turn encourages the implementation of religious teachings as a way for the community to foster friendship between residents. Community service activities through Diba'an have succeeded in achieving an important goal, namely forming the religious character of Tropodo village. Not only that, this activity has also succeeded in increasing the spiritual values, social values ​​and cultural values ​​of the Tropodo village community. The Diba Sholawat Assembly activity held together with IPNU and IPPNU in Tropodo Village, Waru District, Sidoarjo Regency, has a significant role in shaping the religious character of teenagers. Through this activity, teenagers are not only trained to love and practice Islamic teachings, but also in the form of love for the Prophet Muhammad SAW

Tulisan ini membahas pendekatan refleksi teologis menggunakan metode lingkaran pastoral dalam konteks pendidikan Kristen. Lingkaran pastoral, yang terdiri dari tahapan melihat, menilai, bertindak, dan merayakan, menjadi alat yang efektif untuk mengintegrasikan pengalaman hidup dengan ajaran Kristiani. Pendekatan ini bertujuan agar pendidikan Kristen tidak hanya bersifat teoritis, tetapi juga membentuk karakter, spiritualitas, dan kepekaan sosial peserta didik. Dalam menghadapi tantangan globalisasi dan kompleksitas sosial, refleksi teologis ini memberikan ruang bagi peserta didik untuk memahami iman secara kontekstual dan menjadi agen perubahan dalam masyarakat. Dengan penerapan yang tepat, pendidikan Kristen berbasis lingkaran pastoral dapat melahirkan individu yang memiliki iman kuat serta komitmen nyata terhadap nilai-nilai Kerajaan Allah.  

Islamic education is not only aimed at transferring knowledge, but also at forming a complete human being through the development of spiritual, intellectual, and moral aspects. Surah Al-Fatihah as the opening of the Qur'an contains educational values ​​that are very relevant to be used as a foundation in forming human awareness of Allah in the educational process. This article examines the concept of Islamic education through three main terms, namely at-tarbiyah, at-ta'lim, and at-ta'dib, and identifies educational values ​​in Surah Al-Fatihah such as the values ​​of faith, worship, sharia, and stories as instruments of character formation. In addition, the discussion focuses on the role of Surah Al-Fatihah in building the spiritual awareness of students and strengthening the vertical relationship with Allah SWT. The results of the study show that Surah Al-Fatihah is not only a ritual reading, but also an integrative and applicable framework of values ​​in Islamic education. By making this Surah the foundation of learning, the educational process can be directed to produce perfect human beings who are not only intellectually intelligent, but also spiritually strong and have noble morals.

This article explores the dynamics of Islamic educational thought through the perspective of three influential figures: Al-Ghazali, Ikhwan al-Shafa, and Ibn Khaldun. Al-Ghazali, representing the conservative school, emphasizes education as a process of character building and drawing closer to Allah. Ikhwan al-Shafa, with their rational-religious school, emphasizes the importance of logic, observation, and dialectics in acquiring knowledge. Ibn Khaldun, as a representative of the pragmatic school, emphasizes education that is oriented towards social contribution and based on reality. This article analyzes the fundamental differences and contemporary relevance of these three schools, showing that an ideal Islamic education is one that can unite the three schools within the framework of an adaptive and responsive curriculum.

The aim of this study is to examine the philosophical and practical differences between conventional and Islamic financial reports. Laporan keuangan konvensional disusun berdasarkan prinsip-prinsip ekonomi kapitalis, dengan orientasi pada laba dan kepentingan pemegang saham. Meanwhile, Islamic financial reports are based on Islamic principles that emphasise justice, transparency, and social responsibility, as well as holding financial activities accountable not only to humans, but also to Allah SWT. The research method used was qualitative descriptive-comparative through a literature study of accounting standards and related journals. The results of the study show differences in reporting objectives, report structure, basic principles, transaction measurement methods, and stakeholder orientation. Laporan syariah mencakup unsur-unsur tambahan, seperti laporan zakat, qardh, dan tanggung jawab sosial, yang tidak ditemukan dalam sistem konvensional. Memahami perbedaan ini sangatlah penting untuk mempromosikan praktik pelaporan keuangan yang tidak hanya berorientasi pada keuntungan, tetapi juga menjunjung tinggi nilai-nilai etika dan keberlanjutan.

Leadership is one of the key factors determining whether an organization will achieve victory or experience failure, achieve success or experience setbacks, and be accepted or rejected by the surrounding environment.. The purpose of this study is to examine leadership in the world of education in more depth, especially from the perspective of Islamic teachings. This study is included in the category of qualitative research with a literature review approach. Data collection was carried out through tracing and analyzing relevant literature, such as books and scientific articles, which were then combined to produce findings. The research findings reveal that leadership in Islamic education is based on obedience to Allah SWT and the importance of building harmonious social interactions. The three main principles of Islamic leadership are Amanah (responsibility and trustworthiness), Adil (upholding justice in all aspects of life), and Musyawarah (respecting points of view and building joint decisions). These principles require educational leaders to set a good example by managing resources with integrity, treating all parties fairly, and prioritizing collaborative decision-making.

Overall, human affection for pets creates a mutually beneficial relationship. Pets get the attention and care they need, while humans gain valuable emotional, physical, and social benefits from interacting with their pets. In Islam, there are hadiths and understandings that discuss human affection for pets. This study uses a qualitative method, data collection techniques using methods that can produce descriptive data, namely data written in a book, books, journals, articles and scientific works. The understanding of scholars about the hadiths of human affection for pets affection for pets which includes: the reward of loving animals has a friendly nature, namely affection, empathy, and gentleness towards fellow creatures, doing good and showing affection to all living things. Helping animals can erase sins helping animals can be a means to get forgiveness from Allah for sins that have been committed. An example is the hadith about a prostitute whose sins were forgiven because she gave a thirsty dog ​​a drink.

This study examines the role of the church in dealing with political dynamics in Indonesia, especially in the context of colonial and post-independence history. Indonesia is a country with historical and cultural uniqueness, including in terms of religious diversity that grew amidst the dominance of colonial powers. Although Islam developed rapidly under the Christian Dutch colonialism, the spread of Christianity continued significantly, especially through Portuguese Catholic missions and non-Dutch Protestant mission organizations. The role of the church in Indonesian history shows the tension between political authority and the autonomy of religious institutions, where the church often fell victim to colonial political control but survived and developed through social, educational, and public service roles. This study highlights how the church continues to have relevance and influence in the context of modern nationality and politics, despite facing historical and structural challenges. Through a historical-critical approach, this study seeks to uncover the dynamics of the church's role in the trajectory of Indonesian politics and its contribution to building a just and plural society.

Paranoid schizophrenia is a condition of mental and behavioral disorders characterized by impaired thoughts, perceptions, feelings and consciousness of the patient is fully conscious and intellectually can still be maintained. According to WHO, the prevalence of schizophrenia in 2021 reached 24 million people, and the prevalence of schizophrenia experiencing from 2019-2021 has increased by 54%. Patient Mr. Mr. Z said he was brought to Cut Meutia Hospital because he had a fight with his wife, and he had divorced his 3 wives. The patient said he did not want to eat because there was dirt in his food. The patient said that he heard whispering voices from his wife. The patient said he wanted to divorce his wife but she kept pursuing him. The patient said that he was beaten by his wife's brother. The patient said that he was taken for breaking the glass of a woman's house who insisted on having him. The patient said that he was a Messenger of Allah and he was upset because his power was taken away by a woman. The patient broke the glass because he was taking revenge on the woman who first broke the glass of his house and cellphone. The patient also said that he was given a lethal injection yesterday and his hand now hurts. Fluent speech, verbal and relevant contact, euthymic mood and dulled affect. The patient was given psychopharmacological therapy in the form of anti-psychotic drugs and the family was also given education about supportive therapy to the patient.  

Mahdah worship holds a central position in Islamic teachings as a pure form of servitude to Allah SWT. Due to its tauqifi nature, the implementation of mahdah worship must strictly adhere to the provisions of the Sharia without additions or modifications. This study aims to examine and analyze specific fiqh principles that serve as guidelines in the practice of mahdah worship. A qualitative method with a library research approach was employed, through an in-depth review of classical and contemporary literature related to fiqh principles. The findings indicate that principles such as "the default rule in worship is tauqifi," "purity is not limited by time," and "no analogy (qiyas) applies to acts of worship whose rationale is unknown" function to safeguard the authenticity of worship practices from deviation. Understanding these principles is crucial to prevent innovations (bid‘ah) and to ensure that every act of worship remains aligned with Sharia directives. Furthermore, mastery of these principles assists muftis and jurists in issuing consistent and coherent fatwas. The implications of this study highlight the significance of fiqh education in strengthening the community’s awareness of authentic worship and providing a solid framework for evaluating religious practices amidst contemporary socio-religious dynamics.

The aim of this research is to show how to maintain the existence of the sharia accounting profession in the era of industrial revolution 5.0 in Indonesia. The research method is qualitative with the type of literature study. The results of the research are that strategies for maintaining the existence of the sharia accounting profession in the era of the industrial revolution 5.0 in Indonesia can still be maintained in various ways, namely: (1) Designing assignments that are non-routine and unstructured, where the performance of judgment and wisdom really requires a mindset. humans and special skills that can only be done by humans and cannot be done by technology such as robots or other technological tools; (2) Using Technical Skills and Ethics (TEQ) by understanding relevant technology and acting with ethics and a sense of responsibility not only to stakeholders in the world but to Allah SWT in the afterlife; (3) The duties of sharia accountants as supervisors of sharia-based industries provide great opportunities for sharia accountants to maintain their existence (4). There is no need to worry about the impending threat of industrial revolution 5.0 in the sharia accounting profession because technological developments cannot be prevented. However, what must be done is to adapt and improve the quality of accounting education by providing services both virtual and conventional and (5) Technology will never be able to replace the role of ethics and Islamic religious values ​​and principles in business concepts or transactions based on Islamic sharia.

This article examines Christian inclusivism through the theological tension between the centrality of Christ and the breadth of God’s grace in the context of the contemporary Indonesian church. Using a qualitative library-based and constructive-theological approach, the study analyzes the concepts of wider hope, general revelation, fulfillment model, Karl Rahner’s anonymous Christianity, and evangelical inclusivism. The article argues that Christian inclusivism is not a weak compromise between exclusivism and pluralism, but a constructive framework that preserves Christ as the center of salvation while acknowledging the possibility of divine work beyond the formal boundaries of the church. In Indonesia’s multireligious society, this model helps the church develop a faithful yet dialogical public presence. It supports witness without coercion, interfaith dialogue without the loss of Christian identity, and social cooperation without relativizing Christ. Furthermore, inclusivism encourages the church to articulate its faith with humility, openness, and responsibility. Thus, inclusivism offers a relevant theology of religions for ecclesial life, mission, and public engagement in contemporary Indonesia.