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This study aims to identify the strategies implemented by Al-Qur'an Hadith subject teachers in developing teaching materials in the digital era at MTs Yapika Petanahan Kebumen. In addition, this study also examines the factors that support and inhibit the development of digital teaching materials by teachers. The method used in this study is qualitative with interview and observation techniques. The results show that the strategies implemented include the use of modern technology, multimedia integration, creation of digital teaching materials, use of digital learning platforms, and evaluation. Supporting factors in the development of teaching materials include a wide internet network, student habits in using digital tools, and support from school leaders. Conversely, inhibiting factors consist of inadequate facilities, limited access to electricity in some classes, and the majority of students living in Islamic boarding schools.

This study aims to describe effective learning strategies in increasing the understanding of literal meaning and majazi at students at Zainul Hasan Ganggong Islamic Boarding School. Pesantren, as a religious-based education institution, has an important role in shaping comprehensive religious understanding, including understanding of rich religious texts about literal meaning and majazi. This study used a descriptive qualitative approach with observation methods, interviews, and documentation to collect data. The results showed that effective learning strategies include the use of tahsin methods (proper and correct reading of the Qur'an), tahfizh (memorizing the Qur'an), a contextual explanation of the Qur'an and hadith verses, as well as group discussions that encourage students to interact and exchange thoughts. These strategies have proven to increase students’ understanding of literal meaning and majazi, so they can understand more deep and cyclic texts in their daily lives. This study provides important implications for curriculum development and learning methods in pesantren to improve the quality of the religious understanding of students.

This study aims to describe effective learning strategies in increasing the understanding of literal meaning and majazi at students at Zainul Hasan Ganggong Islamic Boarding School. Pesantren, as a religious-based education institution, has an important role in shaping comprehensive religious understanding, including understanding of rich religious texts about literal meaning and majazi. This study used a descriptive qualitative approach with observation methods, interviews, and documentation to collect data. The results showed that effective learning strategies include the use of tahsin methods (proper and correct reading of the Qur'an), tahfizh (memorizing the Qur'an), a contextual explanation of the Qur'an and hadith verses, as well as group discussions that encourage students to interact and exchange thoughts. These strategies have proven to increase students’ understanding of literal meaning and majazi, so they can understand more deep and cyclic texts in their daily lives. This study provides important implications for curriculum development and learning methods in pesantren to improve the quality of the religious understanding of students.

Hadith serves as one of the primary sources of Islamic law and plays a significant role in shaping various aspects of life, including the economic domain. As a normative foundation, Hadith not only complements the Qur’an but also provides practical guidance for the economic activities of Muslims. This study aims to explore the definition of Hadith in the context of Islamic economics, its urgency as a normative basis, and its application in contemporary economic practices. Employing a qualitative-descriptive approach and library research method, the study reveals that Hadith offers fundamental principles such as justice, honesty, prohibition of usury (riba), as well as encouragement for fair trade and hard work. The urgency of Hadith in Islamic economics is evident in its contribution to forming an economic system rooted in moral and spiritual values. Its application can be seen in practices such as zakat, Islamic contracts (muamalah), and Islamic business ethics. Thus, Hadith plays a central role in building an economic framework that is not only rational but also ethical and just.

Hadith serves as one of the primary sources of Islamic law and plays a significant role in shaping various aspects of life, including the economic domain. As a normative foundation, Hadith not only complements the Qur’an but also provides practical guidance for the economic activities of Muslims. This study aims to explore the definition of Hadith in the context of Islamic economics, its urgency as a normative basis, and its application in contemporary economic practices. Employing a qualitative-descriptive approach and library research method, the study reveals that Hadith offers fundamental principles such as justice, honesty, prohibition of usury (riba), as well as encouragement for fair trade and hard work. The urgency of Hadith in Islamic economics is evident in its contribution to forming an economic system rooted in moral and spiritual values. Its application can be seen in practices such as zakat, Islamic contracts (muamalah), and Islamic business ethics. Thus, Hadith plays a central role in building an economic framework that is not only rational but also ethical and just.

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.  

This study aims to analyze the normative provisions regarding women's inheritance rights in three legal systems applicable in Indonesia, namely Islamic law, customary law, and civil law. These three systems have different legal bases, values, and mechanisms in regulating inheritance rights, especially regarding the position and rights of women as heirs. Islamic law determines women's inheritance shares based on the provisions of the Qur'an and Al-Hadith or As Sunnah with the principle of proportionality according to socio-economic responsibilities in the family. On the other hand, customary law is highly dependent on the local kinship system, whether patrilineal, matrilineal, or bilateral, which causes great variation in granting inheritance rights to women. Meanwhile, civil law originating from the Civil Code emphasizes equality between men and women in inheritance rights, without gender differentiation. This study uses a normative legal approach with a qualitative analysis method on primary and secondary legal materials. The results of the study show that although normatively civil law and several customary law systems provide space for equality, in social practice and cultural interpretation of women in obtaining inheritance rights, harmonization between legal systems is still needed, as well as increasing legal awareness in society for women. This study also emphasizes the importance of strengthening the role of the state and law enforcement officers in implementing inheritance rights for women.

Usury in buying and selling is a practice that is forbidden in Islam because it contradicts the principles of justice and balance in economic transactions. This research uses a qualitative approach with a literature study method to explore the normative and theological understanding of usury based on the Qur'an, hadith, and the views of scholars. Islam forbids all forms of usury, both in debt and buying and selling, including usury of qardh, jahiliyyah, fadhl, yad, and nasi'ah. This prohibition aims to prevent exploitation and create a fair economic system. Although some scholars still debate the status of bank interest, the majority state that the practice is usury. This study emphasizes the importance of staying away from usury and encourages the use of sharia-compliant transaction systems such as murabahah and mudharabah.

Muhasabah is the correction of mistakes, weaknesses, actions, attitudes and similar reviews of oneself. The meaning of self-reflection is a way to cleanse oneself of the mistakes one has made. Apart from that, the way to reflect on yourself is to pray repentance, using the same procedures as prayers in general, you can also pray diligently and make meditation. Muhasabah needs to be made a human need, because it provides many benefits in life in this world and in the afterlife. Muhasabah needs to be done to assess and re-examine what we have done, then improve ourselves. Basically, the meaning of self-muhasabah in Islam is as simple as self-introspection. A process of evaluating yourself for something better.

A discussion on Islamic morality and ethics is the purpose of this paper. We see many modern generations paying little attention to how to apply morality in their daily lives. Morals and ethics are human behaviours in daily life that have been instilled. Morals come from the Qur'an and the Hadith of the Prophet Muhammad and include what is good, bad, right, and wrong in one's actions. Meanwhile, ethics come from the culture and customs of the local community. In this paper, the author discusses the meaning of morals and ethics, human relationships with God, humans, and nature. Protest is a legitimate form of expression in a democratic society. In Islam, protest is also recognised as the right of everyone to voice injustice and bias. However, protests must also be carried out with ethics that are in accordance with Islamic teachings. The ethics of protest can be explained in the hadith, namely: Protests must be carried out peacefully and not violate the law. This is in accordance with the hadith of the Prophet Muhammad SAW, "Whoever sees an evil should change it with his hand. If he is unable, then with his tongue. If he is unable, then with his heart. And that is the weakest faith." (HR Muslim). In this Hadith, the Prophet Muhammad (PBUH) teaches that protests should be done in stages, starting with the lightest action, namely giving a direct response. If you are unable to do so, then you can protest verbally, for example by expressing your opinion or criticism through the media. If that is no longer possible, then protest can be done in the heart, i.e. still rejecting evil, but not taking actions that can lead to violence or riots. Protest must be based on truth and justice. This is in accordance with the hadith of the Prophet Muhammad (saw), "Indeed, Allah is true and loves truth." (Narrated by Bukhari) In this hadith, the Prophet Muhammad (saw) affirms that protest must be based on truth and justice. This means that protest must be done because of real injustice, not because of personal or group interests.

The role of hadith in Islamic economics holds fundamental significance, particularly in shaping the ethics of consumption and production rooted in Islamic spiritual and moral values. In the face of increasing consumerism and unsustainable production systems, the sayings of Prophet Muhammad peace be upon him offer practical guidance that emphasizes simplicity, honesty, and social responsibility. This study employs a literature review approach to explore the contribution of hadith in constructing an economic system that is not only halal but also ethical and sustainable. The findings indicate that integrating hadith values into economic activities can serve as a normative solution to contemporary economic challenges.

Murabahah, salam, and istishna' are types of sale and purchase transactions that have conceptually been recognized and applied as contract options in Islamic financial institution products. The National Sharia Council of the Indonesian Ulema Council (DSN-MUI), as the authority in issuing Islamic economic and financial fatwas, has issued rulings concerning these three types of transactions, in which various hadiths on legal rulings (ahkam muamalah) are cited as the basis. This paper aims to examine these hadiths from the DSN-MUI fatwas on murâbahah, salam, and istishna' through two perspectives: the analysis of authenticity (takhrij hadith) and the interpretation of substance (meaning analysis). The results indicate that these hadiths broadly cover key principles of sharia contracts such as mutual consent (ar-ridha), permissibility (al-ibâhah), and public interest (al-mashlahah); the notion of blessings in non-cash transactions (classified as weak hadith majhul category); prohibition of debt payment delays by those able to pay; and the permissibility of salam transactions and down payments (classified as weak hadith mursal category).

. This article explores four foundational pillars of Arabic semantics: Isytiqaq (derivation), Taraduf (synonymy), Isytirok (polysemy), and Tadladh (antonymy). These concepts are crucial for understanding the dynamic and layered nature of meaning in classical Arabic texts, including the Qur'an, Hadith, and classical Arabic literature. Isytiqaq provides insight into the origin and development of words through their root structures, while Taraduf illustrates the richness of Arabic vocabulary through synonymous expressions. Isytirok addresses the phenomenon of a single word carrying multiple meanings based on context, and Tadladh reveals semantic oppositions that enhance rhetorical expression and textual clarity. This study emphasizes the importance of these four semantic pillars in linguistic analysis and interpretation, highlighting their role in the beauty and precision of the Arabic language.

Islamic education does not merely focus on the transfer of knowledge but also emphasizes the development of character, morality, and spiritual consciousness. Spiritual values are central in shaping learners who are not only intellectually capable but also faithful and pious. In this context, teachers serve not only as educators but also as spiritual mentors who instill values such as sincerity (ikhlas), trust in God (tawakkal), and divine awareness. This study aims to: 1) Explore the content and themes of the novel Imama Al-Hafidzh by Tri Lyagustina; and 2) Identify the Islamic spiritual values present in the novel and their relevance to contemporary life. This research employs a qualitative approach using library research methods, relying on both primary and secondary sources. Data analysis was conducted by collecting, comparing, and synthesizing information to produce a systematic and comprehensive study. The findings reveal that the novel tells the story of a young man who burns his own finger in a forest to resist temptation, symbolizing strong faith and self-control. The novel conveys messages such as steadfastness in principles, resisting worldly pleasures, not neglecting worship, and making the most of life to serve Allah. The spiritual values found in the novel include: faith, sincerity, patience, trust in God, gratitude, acceptance, repentance, Islamic brotherhood, asceticism, positive thinking, humility in worship, consistency, and love. These values, which are rooted in the Qur’an and Hadith, are highly relevant and can be integrated into Islamic religious education to strengthen students' character in the face of modern challenges.

This article explores the concept of intentional murder as addressed in both Islamic law and Indonesian positive law, focusing on the Hadith narrated by Abu Dawud and An-Nasa’i (Bulughul Maram No. 1191) and Article 338 of the Indonesian Penal Code (KUHP). The study examines how intentional murder is viewed and punished in Islam, where the family of the victim has the right to choose between seeking qishash (retaliatory punishment) or accepting diyat (compensation), emphasizing the values of justice, forgiveness, and social harmony. In contrast, the Indonesian Penal Code stipulates a fixed punishment, i.e., imprisonment for up to 15 years, without providing a mechanism for the victim's family to pardon the offender. The article further highlights the differences in these two legal frameworks, underscoring the broader implications of justice and societal peace. Both systems, despite their differences, aim to protect the sanctity of life and ensure that justice is served, while fostering a more just and orderly society. This comparative analysis sheds light on the moral and legal complexities surrounding intentional murder and the varying ways in which justice is pursued in both Islamic and secular legal traditions.  

Penelitian ini membahas tentang hadis nabi sebagai landasan pendidikan kewirausahaan Islam, hal ini dilakukan untuk mengetahui hadis-hadis nabi Muhammad Shallallahu ‘alaihi wasallam yang memberikan landasan yang kuat dalam membentuk karakter wirausahawan muslim yang berakhlak. model metode penelitian ini ialah penelitian kepustakaan. Kajian yang digunakan ialah metode kualitatif. Studi ini mengungkapkan habwa proses menjadikan hadis sebagai rujukan, pendidikan kewirausahaan tidak hanya akan mencetak pelaku usaha yang sukses secara ekonomi, tetapi juga berkontribusi pada pembangunan masyarakat yang beretika dan berkewajiban secara sosial. Penelitian ini menyarankan pentingnya integrasi hadis dalam kurikulum kewirausahaan di lembaga pendidikan Islam sebagai upaya membentuk wirausahawan Muslim yang berakhlak dan berdaya saing.

This article aims to find out and understand about julid from a hadith perspective. Julid is an expression that has the meaning of being jealous of the success or enjoyment of other people. In slang, it is called julid, which is done by someone on social media by making comments, statuses or opinions that corner certain people. Meanwhile, this behavior is strictly prohibited by Islamic teachings. Therefore, the author will discuss julid in a hadith perspective. ThisLibrary research is a series of activities related to collecting library data, reading, recording, and processing research materials.

Human Rights (HAM) are a universal concept that guarantees the freedom and dignity of every individual. From a Western perspective, human rights emerged from a long historical experience marked by oppression, absolutism, and the struggle for individual freedom, thereby emphasizing secular, rational, and individualistic aspects. Meanwhile, in the Islamic perspective, human rights are not only rational and social in nature but also theological, as they originate from divine revelation and are part of human nature (fitrah). Islam views human rights as fundamental rights granted by Allah SWT to all of humanity, which must be respected and protected, with an emphasis on the balance between rights and obligations, as well as between individual freedom and the interests of society. One of the fundamental differences between the two is that human rights in Islam are theocentric, based on the revealed teachings of the Qur'an and Hadith. In contrast, Western-secular human rights are anthropocentric, founded upon philosophical thought as their main foundation.

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.

This study examines the concept of the Day of Judgment in Islam based on the Prophet Muhammad’s ﷺ hadiths, which serve as primary sources explaining the minor and major signs preceding the end times, providing moral and spiritual guidance for Muslims. Using a qualitative method and library research, authentic hadiths from collections such as Sahih al-Bukhari and Sahih Muslim were thematically analyzed to understand their relevance and moral messages. The findings confirm that the Day of Judgment is an inevitable event preceded by signs meant to warn believers to strengthen their faith and spiritual readiness amid moral decline and the loss of religious knowledge due to the passing of scholars. Friday holds a special status as a sacred day and the time when the Day of Judgment will occur, while certain groups of steadfast and sincere believers will receive Allah’s protection on that day. Overall, these teachings emphasize the importance of maintaining faith, righteous deeds, and Islamic brotherhood as essential preparation for salvation in both this world and the hereafter.