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The rapid development of technology and globalization has significantly impacted the character of younger generations, contributing to the decline of moral and spiritual values. Islamic education, especially through character-based approaches, plays a crucial role in shaping individuals with noble character. This study aims to explore the Islamic character education values contained in Kitab Al-Arba’in An-Nawawiyyah by Sheikh An-Nawawi and evaluate their relevance in the context of contemporary education. Employing a qualitative-descriptive approach with library research methods, this study analyzes 42 selected hadiths that encompass aspects of faith, ethics, and social relations. The findings reveal that divine values (e.g., piety, trust in God, and prayer) and human values (e.g., speaking kindly, helping others, and forgiveness) in this collection are highly relevant as character education solutions amid today's moral crisis. Therefore, Kitab Al-Arba’in An-Nawawiyyah is a valuable reference for integrating Islamic character education into curricula to nurture faithful, ethical, and socially responsible generations.

This study aims to examine the Islamic perspective on the process of electing leaders, focusing on the hadith narrated by Al-Bukhari that warns of the dangers of entrusting authority to those who are not qualified. Using a descriptive-analytical method with a normative juridical approach, this research analyzes primary sources such as the hadiths in Sahih Al-Bukhari and relevant statutory regulations, supported by secondary sources from related scholarly literature. The findings reveal that leadership in Islam is a great trust (amanah) that demands strict fulfillment of Shari'ah criteria, including justice, trustworthiness, knowledge, and honesty. Entrusting leadership to incompetent individuals may lead to widespread social and political collapse, as indicated by the Prophet Muhammad (peace be upon him) in his hadith. Furthermore, the community’s negligence in electing suitable leaders is considered a collective sin that significantly affects societal stability. Therefore, Muslims must exercise greater vigilance, critical thinking, and responsibility in choosing their leaders to maintain social order in line with the principles of shura and Islamic values.

Philanthropy, as a form of spreading goodness in society, finds its ethical foundation and guidance in Islamic teachings, particularly in the Hadith exemplified by Prophet Muhammad. This article explores the aspects of philanthropy from the perspective of the Hadith, examining teachings that highlight the significance of giving voluntarily and with sincerity. Selected Hadiths provide guidance on caring for the less fortunate, the importance of sharing wealth, and the concept of zakat as a means to reduce social disparities. Furthermore, the article analyzes the concept of philanthropy in the context of social and humanitarian development, detailing Hadiths that emphasize individual and community responsibility for collective well-being. A profound understanding of Hadiths related to philanthropy can form the basis for social policies and community empowerment programs in realizing principles of justice and solidarity. Finally, the article stimulates thinking on how philanthropic values in Islam, derived from the Hadith, can be more effectively integrated into the contemporary societal context. By understanding and applying the teachings of the Hadith, it is hoped that Muslim communities can become more active in philanthropic efforts, creating sustained positive impacts for the improvement of collective well-being.

The aim of this research is to discuss the hadith view of mager and gabut from a hadith perspective through thematic methods. In this research, the author uses qualitative research and applies thematic methods, namely tracing hadiths about mager and gabut. The results of the research show that being lazy and lazy is an unproductive situation that hinders work. The term gabut is used to describe a situation where someone is bored or has no activities they want to do. Meanwhile, mager is a term used to refer to the condition of someone who is lazy to move or does not have the enthusiasm to do something. This state of mager and fog is clearly negative because it can hinder work and even hamper success. Gabut and mager often appear to us. This sparked the author's curiosity about the hadith's view regarding mager and gabut. In this way, the author can draw the conclusion that this article can be a reference for everyone to always be productive and fight the feeling of boredom and laziness that exists within us.

This study explores the integration of the Grounded Theory (GT) approach, developed by Anselm Strauss and Barney Glaser, into thematic hadith studies (maudhū‘ī) as a methodological alternative for extracting meaning and constructing theory from hadith texts. This approach is considered capable of producing more contextual, relevant, and applicable understandings of contemporary social issues such as justice, leadership, and environmental ethics. By employing GT’s systematic stages open coding, axial coding, and selective coding hadith research goes beyond mere thematic classification and evolves into a theorization process directly rooted in hadith data. While GT offers advantages in flexibility and contextual depth, its application also faces epistemological and technical challenges, particularly in terms of data validity, interpretive bias, and the integration of modern qualitative methods with the principles of ulūm al-ḥadīth. Therefore, an interdisciplinary approach is necessary, involving collaboration between hadith scholars and social researchers, alongside strong mastery of qualitative methodology. In conclusion, GT is not a replacement for classical methods, but a complementary tool that broadens the horizons of hadith studies. By combining the strengths of the Islamic scholarly tradition and contemporary methodologies, this approach has the potential to enrich Islamic epistemology and to present hadith as a living, dynamic, and relevant source of values for modern society.

This article aims to analyze the correlation between Article 1 of Law No. 7 of 1984, which ratifies the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), and selected hadiths narrated by Imam Tirmidhi, especially in addressing issues of discrimination and gender injustice. Using a descriptive-analytical method and a normative juridical approach, this study relies on primary data sources such as national legislation and the Jami’ at-Tirmidhi hadith collection, as well as secondary data from relevant Islamic legal and scholarly literature. Data collection was conducted through literature review and analyzed qualitatively. The findings indicate that there are normative foundations and values within the hadiths that can be reinterpreted contextually and in line with maqashid al-shari’ah, supporting the principles of justice and gender equality as mandated in Indonesian positive law.  

This article examines the prohibition of gambling from the perspective of the Hadith narrated by Bukhari No. 5787 and its relevance to the practice of online gambling in the digital era. The study employs a qualitative approach with descriptive-analytical methods focusing on the analysis of hadith texts and Indonesian positive law, particularly Article 27 Paragraph (2) of Law No. 11 of 2008 on Electronic Information and Transactions (ITE Law). The findings reveal that online gambling has destructive impacts on individual morality, family resilience, and the economic stability of society. Bukhari’s Hadith strictly forbids all forms of gambling, including invitations to gamble, and offers charity as an alternative act of purification. Although Indonesian positive law regulates online gambling prohibition, challenges remain in its effective enforcement. This article highlights the need for a synergistic approach between religious normative values and state law enforcement to address the phenomenon of online gambling comprehensively.  

The obligation to seek knowledge holds a central position in Islamic law, grounded in strong normative and theological principles. Islam classifies the pursuit of knowledge as fardhu ‘ain (an individual duty) for essential religious and worldly knowledge, and fardhu kifayah (a collective duty) for broader societal needs. This article explores the legal foundations of this obligation in Islamic jurisprudence and examines its relevance in the context of contemporary education. Using a normative-juridical method, this study analyzes primary Islamic sources such as the Qur’an, Hadith, and the views of classical and modern scholars. The findings show that Islam does not treat knowledge merely as a tool for personal development, but as a moral and spiritual responsibility. In modern educational systems, these values remain highly relevant, particularly in addressing ethical decline and the loss of purpose in learning. This article recommends the integration of Islamic legal perspectives on knowledge into educational curricula to help restore the spiritual and moral aims

The policy of granting Mining Business Licenses (IUP) to universities under Article 51A of the Minerba Bill raises legal, ethical, and sustainability concerns. This study applies a qualitative approach through literature review to examine the provision from the perspectives of Indonesian law and Islamic teachings. The findings reveal that allowing universities to manage mining permits risks diminishing their academic role, compromising scholarly independence, and fostering potential conflicts of interest. From the standpoint of positive law, this policy contradicts the precautionary principle, social justice, and educational objectives enshrined in the 1945 Constitution, the Higher Education Law, and the Environmental Protection Law. In Islamic thought, irresponsible exploitation of natural resources is classified as fasād (corruption), strictly prohibited, as reflected in Hadith No. 479 narrated by Bukhari. The study concludes by rejecting the provision and recommends repositioning universities as guardians of sustainability values rather than participants in extractive industries.

This study aims to analyze the values of monotheism education contained in the Arba'in Nawawi Book by Imam An-Nawawi and explain its relevance to the subject matter of Akidah Akhlak in class VII of Madrasah Tsanawiyah. Tawhid as the core of Islamic teachings is the main foundation in forming the akidah and character of students. The Arba'in Nawawi Book, which consists of 42 hadiths, reflects the fundamental principles of Islam, especially in the aspects of faith, Islam, and ihsan which are important parts of learning Akidah Akhlak. In completing this research, the author used a qualitative method with a library research approach. The results of the study indicate that there are values of monotheism contained in several hadiths in the Arba'in Nawawi Book, especially the 2nd hadith (about Islam, Faith, and Ihsan), the 3rd hadith (pillars of Islam), and the 21st hadith (consistency in faith).

This study aims to examine how hadith-based education management at MAN Prafi is able to respond to the challenges of technological disruption and ethical crises in the digital era. The study uses a qualitative approach with a case study type. This study was conducted at MAN Prafi, Manokwari, West Papua Province, Indonesia. Data collection techniques include in-depth interviews, participant observation, documentation, and audio analysis. Data were analyzed using the Miles and Huberman interactive model consisting of data reduction, data presentation, and conclusion drawing. Data validity checks were carried out through triangulation of sources, methods, and observers. The results of the study conducted at MAN Prafi, Manokwari, West Papua Province, Indonesia show that the integration of hadith values ​​such as amanah, syura, and sidq has become the basis for managerial policies in schools. Religious teachers play a central role as agents of change in the process of value transformation and the formation of an ethical culture. In addition, adaptive strategies based on religious-humanistic have proven to be able to align the use of technology with Islamic moral values. This study contributes to the development of an Islamic education management model that is responsive to changes in the times while being based on solid religious values.

This studyiuses a quantitative method with a descriptive approach to analyze the concept of al-Ashil fi al-Tafsir, both in terms of its definition and characteristics. Al-Asli fi al-Tafsir is a fundamental principle in Qur’anic exegesis that refers to the primary sources in understanding the sacred text, such as theiQur’an itself, the Prophet’s hadith, ijma’ (scholarly consensus), and qiyas (analogical reasoning). This concept serves as a crucial foundation for interpreters to maintain the authenticity of interpretations so they remain aligned with the intended meaning of the revelation. This study gathers data from 15 journals discussing exegesis methodology and fundamental principles in understanding the Qur’an. The findings indicate that *al-Asli fi al-Tafsir* has several key characteristics, including adherence to the text, maintaining the original meaning, and considering the historical context of revelation. Furthermore, this principle emphasizes the importance of deep Arabic language comprehension and the continuity between the text and its practical application in daily life. Thus, this studyiprovides an in-depth insight into the fundamental principles of Qur’anic exegesis. 

This study explores the enduring legacy of Islamic legal scholarship and its significant influence on both historical and contemporary legal systems, with a particular focus on the multifaceted nature of Sharia. The research addresses the issue of misunderstanding Islamic law as rigid and outdated by highlighting its historical adaptability and intellectual richness. The primary objective is to examine how Islamic jurisprudence, particularly through the principles of Maqasid al-Shariah, has shaped legal systems and continues to inform debates on justice, human rights, and legal pluralism. Utilizing a qualitative library research methodology, the study analyzes classical Islamic legal texts, juristic methodologies, and modern interpretations to trace the evolution of Sharia from its foundational sources—the Quran and Hadith—to its integration into systems like the Ottoman and Mughal legal frameworks. The findings reveal that Sharia is not merely a codified set of rules, but a comprehensive ethical system responsive to context through tools such as Ijtihad, Qiyas, and Istislah. Moreover, the influence of Islamic law extends beyond the Muslim world, contributing to discourses on legal pluralism and ethical governance globally. Ultimately, the study demonstrates the continued relevance of Islamic legal tradition in shaping contemporary legal and moral thought in Muslim-majority societies and beyond.

The role of fathers in children's lives cannot actually be underestimated. Unfortunately, there are still many children in Indonesia who grow up without the presence or maximum role of a father. This phenomenon is known as fatherlessness. Either because the father is not there (due to divorce or death), or because the father is there but does not carry out his role well. In fact, according to Islamic teachings and legal regulations in Indonesia, fathers have a big responsibility to provide for their children, both materially, with love and attention. Through this study, it is discussed how Islam provides strong warnings for negligent fathers, even calling it a major sin. The Prophet's hadith also emphasizes a lot about a father's responsibility towards his family. Not only that, Indonesian law also has clear regulations regarding sanctions for fathers who abandon their children, including criminal threats. In essence, fathers are not only breadwinners, but also important figures in children's growth and development. If this role is ignored, the impact could be big for the child, family, and even the future of the father himself. The state and society must care more about this, so that Indonesian children can grow up healthy, complete and happy.

This study uses a qualitative method and aims to dissect the differences between Islamic economics and conventional economics. This study found that Islamic economics is based on Islamic principles reflected in the Qur’an and Hadith, emphasizing social justice, balance, and avoiding elements of usury, gharar, and maysir in every economic activity. Meanwhile, conventional economics is based on the principles of a market economy that aims to maximize material profits without considering spiritual or moral aspects. The source of conventional economic law comes from rules made by humans, while Islamic economics refers to the law of Allah. The Islamic financial system uses profit- sharing mechanisms and halal investments, while the conventional system relies on interest as the main source of income. In addition, Islamic economics integrates social instruments such as zakat, infaq, and sedekah for wealth redistribution, while conventional economics emphasizes taxes and government policies. Thus, this study confirms that the fundamental differences between the two systems lie in their philosophical foundations, objectives, and operational mechanisms.  

This study examines the beauty of the language of the Qur'an through the balaghah device, especially in the aspect of muhassinat lafziyyah with a focus on the iqtibas technique in QS. Al-Baqarah verse 269. Muhassinat lafziyyah is a form of embellishment of words that beautify the sound, rhythm, and structure of language, while strengthening the message conveyed. One of the important elements in it is iqtibas, which is the citation of the words of the Qur'an or Hadith in another sentence structure without explicitly mentioning the source. This study uses a qualitative approach with a library research method that refers to primary sources such as books on balaghah science, as well as secondary sources in the form of scientific articles and journals. Based on the results of the analysis, QS. Al-Baqarah verse 269 is categorized as a form of Iqtibas Kulli, where the quotation is done in full without changing the words. This verse emphasizes that wisdom is a special gift from Allah that includes depth of knowledge, accuracy of thinking, and the wise practice of knowledge in life. Thus, this study confirms that the beauty of the wording of the Qur'an is not only aesthetically valuable, but also strengthens the content of deep meaning, showing the synergy between the beauty of language and the depth of content in conveying divine messages.

The practice of divorce without going through a formal court process, commonly referred to as informal or unregistered divorce, remains prevalent in Indonesian society despite clear regulations outlined in Law Number 1 of 1974 on Marriage. This paper aims to examine the legal dimensions of such practices and explore the social and psychological impacts, particularly on children. Findings indicate that divorces conducted outside the legal framework not only violate national laws but also often result in disadvantages for vulnerable parties, especially women and children. In Islamic teachings, while divorce is permissible, it is considered the most detested lawful act by Allah and should only be pursued after all efforts at reconciliation have failed. National legal provisions echo this perspective by emphasizing mediation and the principle of justice as primary steps in resolving marital disputes. This alignment reflects a harmony between religious norms and state law. Therefore, public awareness of proper legal procedures for divorce needs to be enhanced to protect individual rights and preserve family stability. Strengthening legal education and premarital counseling are effective preventive strategies in this regard.  

This article explores strategic approaches in Islamic Religious Education (IRE) based on the values of the Qur'an and Hadith as a transformative effort to shape students’ character and personality grounded in divine principles. Using the library research method, this study identifies key components in IRE learning, such as the integration of values into learning objectives and materials, the exemplary role of teachers, the development of a spiritually conducive learning environment, and value-oriented evaluation methods. The findings indicate that the effectiveness of IRE learning is highly influenced by the alignment of value content, pedagogical strategies, and educational climate that supports the holistic internalization of Islamic values. By prioritizing humanistic, contextual, and spiritual approaches, Islamic education serves as a vital instrument in forming ideal individuals prepared to face modern challenges with moral integrity and religious commitment.

The phenomenon of paid nikah muhallil reflects a serious deviation in public understanding of Islamic teachings on marriage. This practice is carried out to circumvent the prohibition of reconciliation after a triple divorce by engineering a temporary marriage through financial compensation. This study aims to examine paid nikah muhallil from the perspective of the Prophet’s hadiths and the urgency of proper Islamic legal socialization. A qualitative method with a descriptive-analytical and takhrij hadith approach was employed, involving library research of primary and secondary sources. The findings show that the hadiths addressing the prohibition of nikah muhallil are authentic (shahih) and well-known (masyhur), supported by various hadith compilations and scholarly opinions. This practice is explicitly forbidden as it contradicts the objectives of Sharia (maqashid syariah) and undermines the moral and spiritual values of marriage. The implication of this study underscores the importance of structured hadith education and socialization to prevent society from engaging in legal manipulation that harms family integrity and Islamic values.  

This research was conducted at MAN 2 Karawang, focusing on the analysis of Al-Qur'an and Hadith learning, particularly regarding methods, facilities, as well as supporting and inhibiting factors. The location was chosen based on the school's commitment to developing flagship programs such as the Tahfidz Al-Qur'an (Qur'an memorization) and Rohis (Islamic Spiritual) mentoring, alongside the challenges faced in optimizing the memorization of Juz 30 and students' understanding of Arabic script. The research method used a descriptive qualitative approach with data collection techniques through observation, interviews, and documentation. The results showed that innovative methods such as Market Place Activity, Snowball Throwing, and Role Play proved effective in increasing student participation and comprehension. Facilities such as a large TV for Tahsin (Qur'an recitation improvement) and a Rohis room also served as key supporting factors. However, obstacles such as extreme weather and power outages occasionally disrupted the learning process. In conclusion, a combination of creative methods, adequate facilities, and teacher adaptability played a crucial role in the success of Al-Qur'an and Hadith learning at MAN 2 Karawang, although infrastructure improvements are needed to address technical challenges.