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The Prophets brought evidence in the form of miracles before their people as a challenge they had never faced before. Some Prophets even brought more than one piece of evidence to ensure that they were truly messengers of Allah. This research aims to find out what scientific aspects are contained in the stories of the Prophet Nuh as., Pharaoh and also humans who inhabited the Earth before Adam as.

Islam is present on earth by truly caring for the human soul and mind by providing healthy food from pre-conception to the next stages of life. Food consumed by humans must contain various kinds of nutritional content that can support human life processes. This research uses a literature review method where the researcher carries out a series of research involving various kinds of information originating from literature such as books, encyclopedias, documents, and so on with the aim of finding various kinds of theories and ideas which can then formulate results in accordance with the research objectives. The results of research from various literary sources show that in Islamic teachings, food and drink consumed by humans, especially Muslims, must be selective, namely halal according to Allah's instructions in the Koran and the explanation of the Prophet Muhammad SAW in the hadith, and of thayyiban quality, namely food that is useful for the body, it is not damaging, not disgusting, delicious, does not expire and does not conflict with God's commands, because it is not forbidden. Islam and health basically have the same goal for the good of humans. Therefore, when consuming food, there are several conditions that must be met and strictly observed so that humans avoid various types of diseases that originate from food.

This article discusses about risk, risk management, and Islamic perspectives regarding opportunity administration. In this context, the article highlights the importance of understanding harm and how decision-making in financial management often involves thinking about confidence and vulnerability. The Islamic approach to managing life and risk reflects the belief that everything has been arranged by Allah SWT according to His plan. This leads to the idea that while risk cannot be avoided completely, we have the ability to reduce its impact through appropriate mitigation measures

Mathematics is central to our daily lives and is taught from an early age. As a result, mathematics is used in various areas of life. The history of mathematics is very important to know and study because through it we can know and understand the truth and essence of math. Besides, the history of mathematics shows its connection with many other fields of science. In the history of Islamic civilization, the development of mathematics has begun since the descent of the Quran as a sacred book for the Muslims. Through the Quran, Allah comprehensively invites His creatures to study mathematical science, which can help them to do many things, especially in worship. In this journal, the author also uses methods of literature study with qualitative research to find out how the development of mathematics through Islamic civilization. Therefore, in the journal this time, the author will try to review the evolution of mathematics through the history of Islamic civilization

Abstract. In normal growth and development, a child will see changes in the size of the body's organs (physical) as the child gets older. Body sizes will increase, both those that are visible such as feet, hands, body height and so on, and those that are not visible such as the heart, lungs, muscles and so on. At the same time, changes are also experienced in the spiritual/mental field, namely increasing the ability to observe, remember, feel, and so on, in line with the physical growth mentioned above, so that a healthy soul will develop in accordance with healthy physical growth as well. The research method is by comparing research methods, processing methods, and the results obtained from each article. The research source comes from articles obtained via the internet in the form of research articles discussing early childhood development. The research results show that the conclusions of the factors that influence the development of western and Islamic psychological perspectives are heredity, environment and God's provisions. In western psychology, emphasis is placed on factors such as heredity and environment in understanding individual development, while in Islamic psychology, the factor of Allah's provisions is also considered very important.  

The Asy'ariyah school is one of the schools of kalam science that has been widely studied by academics. The Asy'ariyah sect was founded by Abu Hasan Al-Asy'ari and became one of the forerunners to the birth of the ASWAJA sect or ahlu sunnah waljama'ah. Apart from that, the Asy'ariyah sect has many followers among Muslims in Indonesia. This research aims to analyze the Ash'ariyah sect in historical studies, its influence and main teachings. This research is a type of library research. Data collection techniques come from examining reference sources from relevant research in the form of articles, books and so on. Data analysis techniques by collecting, analyzing and drawing conclusions. The results of the research show that the Ash'ariyah sect became a sect which became the embryo for the birth of the ahl Al-Sunnah Waljama'ah sect which became a para sect from the time of the Prophet Muhammad SAW to his companions. The Ash'ariyah school is a reaction to the Muktazilah school and the main teachings in this school consist of the substance and attributes of God, freedom of will, reason and revelation, goodness and badness and the qadim of the word of Allah SWT, the Being of Allah, justice and the novelty of nature. and the position of the person who sinned.

This article discusses the role of zakat in alleviating poverty. Where zakat is something that is obligatory for the Muslim community. In the Qur'an it is explained that zakat is a responsibility for the Muslim community to help each other. So it can be interpreted that zakat is a moral element. social, educational and economic. In terms of morals, zakat wards off the greed and stinginess of some Muslims who have a sufficient economy. In education, the obligation to give zakat can be taken from the feeling of wanting to give, donate and also give up some of the assets we own as a sign of our love for others. In social matters, namely zakat, the poor can play a role in their lives, carrying out their obligations to Allah SWT, helping with zakat and sadaqah that have been given from people who are capable. As is the case with zakat, underprivileged people feel like they are part of society, or not even outcasts and are looked down upon. In economic terms, zakat can play a role in preventing the accumulation of wealth in the hands of just one person, and also requires rich people to redistribute the wealth they have to rich and poor family groups. So, zakat functions as a potential source of funds in terms of alleviating poverty. Zakat can also be working capital for poor people to open up employment opportunities, so that this group can earn income and also be able to meet their daily living needs. Taken from the feeling of wanting to give, donate, and also give up some of one's wealth as a sign of compassion for fellow humans. In social matters, namely zakat, the poor can play a role in their lives, carrying out obligations to Allah SWT, helping with zakat and sadaqah that have been given from people who are capable.

Islamic Religious Education is considered the main pillar in shaping the character of Muslims; however, in the era of globalization, entrepreneurship has become essential. The integration of entrepreneurship enables students to connect religious values with the real world, develop self-potential, and become agents of positive change. Inclusive management of Islamic religious education towards entrepreneurship is not only a necessity but also a challenge to create innovative curricula. This study employs a qualitative descriptive method through a literature review approach to examine the management of education and entrepreneurship in Islamic religious education. The goal of Islamic Religious Education is to shape individuals with profound knowledge of Islamic teachings, capable of applying them in daily life, fostering love and obedience to Allah SWT, imparting Islamic values and ethics, and encouraging critical, analytical skills, and entrepreneurial spirit. Entrepreneurship in Islamic religious education aims to mold a younger generation of Muslims who can become successful entrepreneurs and are morally and ethically responsible. The integration of entrepreneurship involves teaching entrepreneurial values and principles, as well as developing entrepreneurial skills such as creativity and management. A conducive environment for entrepreneurship, including the empowerment of micro, small, and medium-sized enterprises (UMKM), training, mentoring, access to financing, and incentives for entrepreneurs, is deemed essential. By integrating entrepreneurship into Islamic religious education, it is expected that students can prepare themselves to face the challenges of the job market and contribute to the welfare of society.

Islamic law is one aspect of Islamic teachings which occupies a very crucial position in the view of Muslims, because it is the most concrete manifestation of Islamic law as a religion. Islamic law has a significant influence on Indonesian positive law, especially in several areas of law. Meanwhile, positive law is law in the form of laws that regulate relations between humans and humans, or with legal entities. Islamic law is generally defined as rules which are the result of understanding and deducing from the provisions revealed by Allah SWT to the Prophet Muhammad SAW. Therefore, the main sources of Islamic law are the Koran and Hadith. source of pure positive law from society. This is because the adoption or discovery of positive law uses an inductive method. Namely by observing the actions and attitudes of community members. From the results of these various observations, general regulations are then made that are binding on the entire community. In this article the author tries to explain further the analysis of the concepts and sources of these two laws, and their comparative analysis.

Religious values aare very important in education. These values also influence the way everyone behaves in the organization. Religious values such as human connection with Allah SWT, the seriousness of conscience, and other religious values are internalized as part of the organizational culture. Apart from that, research has shown that the application of Islamic values in organizational culture such a worshio, trust, responsibility, fairness, ihsan, mutual hep, makes organizations more Islamic. Overall, religious values, especially in the Islamic context, provide a strong moral and ethical foundation for building organization that are sustainable, humane and full of good vibes.

This articel discusses the motivation of mothers in participating in the activities of the Taklim Council in Sipiongot Village Dolok District, North Padang Lawas Regency. The method used in thus research is qualitative. The case studiens contained in this research produce descriptive data such a written words or questions and answers. Data collection is carried out using observation techniques, interview techniques and documentation techniques. The results of the research in this thesis are that the motivation of mothers in participating in the recitation activites of the Annur Taklim Council is very varied, some of them are because they want to increase their knowledge in the religious field, increase their insight, strengthen relationships between fellow congregation members, there are also provisions for the afterlife, because of something. Experienced after attenting the study. The factor is that mothers take part in the recitation of the Annur Taklim Assembly because of their own awareness and willingness, and also the distance between home and the palce of recitation is very clos, apart from that there are also those who are happy with the delivey given byy the uasdat because the material is prepared in detail, there is also encouragement from close friends, and the most infortant thing is to participate in the activities of the Annur Taklim Counsil solely hoping for the pleasure of Allah AWT.

The purpose of this study is to identify the principles and ethics of Islamic communication used in interaction, as well as supporting and inhibiting factors that influence the application of Islamic communication principles by individuals and religious institutions. What principles of Islamic communication are used, and how do individuals and religious institutions apply them? Islamic communication and its elements for and against. This research was conducted through a qualitative approach that uses a descriptive approach. The results of this study show that the principles of Islamic communication are used by individuals and religious institutions in their communication, such as the principles of honesty, cleanliness, and positive speech. Religious institutions use these principles to establish good communication with each other. The ability to interact and communicate, mutual desire, desire, adaptability, and improved reading skills are components that help apply the principle. In addition, inhibiting factors that influence the application of Islamic communication principles include the environment. Communication has many explanations and receives special attention because Allah Almighty says: It means "speak well to everyone".

MAN 1 Ternate is an Islamic educational institution, so the implementation of character education is one of the important things in the institution, especially Islamic characteristics. The programs carried out are morning dhikr and madrasah mengaji which are always carried out every day before students enter the classroom. This study aims to analyze the implementation of the morning dhikr and madrasah mengaji programs in improving the Islamic characteristics of students at MAN 1 Ternate. The type of research is qualitative. Data collection techniques used are observation, interviews, and documentation. Data analysis techniques consist of data collection, categorization, and verification. As an Islamic-based educational institution, MAN 1 Ternate implements various programs to form Islamic character, one of which is through morning dhikr and madrasah mengaji activities. The morning dhikr program is carried out every morning before learning begins with the aim of calming the heart and building a positive spirit through reminders of the name of Allah. Meanwhile, madrasah mengaji aims to deepen students' understanding in reading the Qur'an. The results of the study showed that both programs contributed significantly to improving student discipline, strengthening spiritual and moral values, and building a social attitude that cares about others. These programs also help students to be more disciplined, responsible, and have noble morals. Overall, the implementation of morning dhikr and madrasah mengaji at MAN 1 Ternate has proven effective in forming a strong Islamic character in students, creating a better generation, and getting closer to Allah SWT.    

In Islamic inheritance law, it is a law derived from the Qur'an where the truth of the teachings or theories is absolutely true because it is a revelation from God. Islamic inheritance law in general theory is a law conveyed by Allah SWT to the Prophet Muhammad SAW to be applied and made law by mankind. In legal philosophy it is said that the law is for humans, in Islam the Islamic inheritance law is absolute because it has been regulated in it. Problems arise in its application in society, especially in terms of the rights and acquisition of the second wife, third wife and fourth wife. There is discrimination in the distribution of inheritance that violates existing rules and provisions and there is a mental attitude that does not or is reluctant to carry out and follow the provisions of Islamic inheritance law regarding the acquisition and inheritance rights of the second wife, third wife or fourth wife.

Ibadat Or Worship Is A Word Taken From The Arabic Word 'Ibadah (عبادة). In Indonesian Terminology As Found In The Big Indonesian Dictionary (KBBI), This Word Has The Meaning: An Act Or Expression Of Devotion To Allah Or God Based On Religious Regulations. The Essence Of The Meaning Of Fasting Is Not Only Being Able To Refrain From Eating, Drinking Or Having Sex. During The Day Of Ramadan (Jimak). More Than That, The Meaning Of Fasting Is To Refrain From All Actions And Words That Are Forbidden. In This Sense, It Is Important For People When Fasting, Not Only To Be Able To Restrain Thirst And Hunger, But Also To Be Able To Restrain Their Mouth, Eyes, Ears, Hands And Other Parts Of The Body From Actions That Can Reduce Or Eliminate The Rewards Of Fasting.  رُبَّ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الجُوْعُ وَالعَطَشُ "How Many People Fast But They Get Nothing From Their Fast Except Hunger And Thirst." (HR Ath Thabaroni).

The function and position of humans in this world is as a caliph on earth. The purpose of human creation in this world is to worship. While the purpose of human life in this world is to get the pleasures of this world and the peace of the hereafter. Humans are the subject of education, but also the object of education itself. The relationship between education and humans is very close.Education is a series of efforts to guide, direct the potential of human life in the form of basic abilities and learning abilities, so that changes occur in his personal life as an individual and social being and in his relationship with the surrounding environment in which he lives. The existence of education to develop human potential, towards a better human being.The caliph must have four interrelated sides of character. The four sides are fulfilling the task given by Allah, accepting the task and carrying it out in individual and group life, maintaining and managing the environment for the benefit of all, and making the duties of the caliph a guideline for its implementation.

The era of globalization will influence social, cultural, political developments and including Islamic education, both now and in the future. The era of globalization is marked by advances in Science and Technology (IPTEK) so that Islamic Religious Education must prepare students with 21st century skills. Globalization in the field of education has an impact on Islamic educational traditions, where the Islamic Religious Education curriculum generally studies religious knowledge, especially the study of yellow books (classics) regarding fiqh, monotheism, Sufism and nahwu nervous. The Islamic education curriculum essentially prioritizes values, human potential as the Khalifah of Allah SWT, unity, religion, self-development, at least individual self-development or the values ​​of life in society. To prepare students to face the era of globalization, curriculum development is needed, namely developing curriculum components. The aim of this research is to determine the era of globalization of education, the influence of globalization on Islamic educational traditions and curriculum development to face the era of globalization. The research method used is library research. From this research, it is clear that globalization has had a big influence on Islamic educational traditions, so all curriculum components must be developed to face the era of globalization which is related to 21st century life skills and the Society 5.0 era.

This research aims to find out the punishment for thieves according to the Syafi'i school of thought. And to find out the punishment for thieves according to az-Zahiri. And to know the differences and similarities between madzhab opinions. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. The results of the research show that the punishment for thieves in the Syafi'i school of thought is cutting off their hands. If the thief has been charged by the law (mukallaf), not under duress, the thing stolen is not an item of doubt, and the theft did not occur during a war in the way of Allah. Likewise, stolen goods are taken secretly or secretly, the thing taken is property, the property belongs to/belongs to someone else, and the stolen property reaches the nisab. With a minimum limit on the price of the stolen goods, it is a quarter of a dinar, and simplified to Rp. 812,500,-. The similarity between the Shafi'i and az-Zahiri schools of thought is that the punishment for thieves is cutting off their hands. And the legal basis for theft is Surah al-Maidah verse 38. Meanwhile, the difference is in the nominal amount of the item stolen and the location of the item stolen. The Syafi'i Madzhab requires that the minimum price for stolen goods be a quarter of a dinar. If it is less than that then you will be subject to ta'jir. Meanwhile, az-Zahiri did not question the nisab of these goods because of the generality of the verse. And according to the as-Safi'i school of thought, the goods must be in a special place, while az-Zahiri does not have to place the goods in a prepared place.    

This research aims to determine the heirs in the żawil arḥȃm group according to Islamic law. And to find out the position of żawil arḥȃm in inheritance from the perspective of Islamic law. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that the heirs in the żawil arḥȃm group are (1) maternal grandfather, (2) every grandfather or grandmother who dies gets an inheritance, (3) grandchildren from the daughter's side, (4) daughters from the brother's side. son, (5) Sister's son, (6) Mother's brother's son, (7) Mother's uncle, (8) Uncle's daughter, (9) Father's aunt (father's sister), ( 10) Maternal uncles and aunts (mother's brothers and sisters). This is explained by Imam Nawawi in the book Raudhatut Thâlibîn, and Wahbah Zuhaili in the book al-Fiqhul Islam wa Adillatuhu. Meanwhile, according to the Malik and Syafi'i schools of thought, dzawil arham does not inherit. If someone dies without leaving dzawil furudh or ashabah, while he has żawil arḥȃm, then tirkah is given to Baitul mal. Because in the verses Mawaris only explains the ashabul furudh and ashabah parts. Allah does not mention the żawil arḥȃm part at all. Meanwhile, Abu Hanifah and Ahmad are of the opinion that żawil arḥȃm was given a will based on the word of Allah SWT, Surah Al-Ahzab verse 6. And the position of żawil arḥȃm in inheritance is as a non-permanent heir (outside of fardhu and ashobah experts), and as a place to resolve inheritance problems when there are no fardhu and ashobah experts. And those who do not make the dzawil arham an irregular heir, then the settlement is through radd to the żawil furudh which takes precedence over the inheritance of the żawil arḥȃm, but they inherit together with the person who does not get the radd, namely husband and wife.    

This paper discusses one of the theological streams within Islam, namely Maturidiyyah, which is divided into Maturidiyyah Samarkand and Maturidiyyah Bukhara. As a reaction to Mu'tazilah, Maturidiyyah, like Asy'ariyyah, is a sect of Ahl al-Sunnah wa al-Jama'ah. This study delineates how the theological thought of al-Maturidi emerged, the background factors, developments after the death of al-Maturidi, the Maturidiyyah thought methodology, and the portrayal of modern Maturidiyyah thought. A qualitative descriptive method is employed with a literature review approach to the Maturidiyyah theological and kalam thought. Rooted in Abu Mansur al-Maturidi, this stream uses rational and verbal evidence to counter Mu'tazilah, Jahmiyyah, and other streams. The evolution of Maturidiyyah is divided into stages of establishment, formation, organization and the foundation of beliefs, as well as expansion and dissemination. Maturidiyyah thought encompasses the obligation to know God, acknowledgment of good and evil, the wisdom and purpose of God's actions, the attributes of Allah, seeing Allah on Judgment Day, and views on major sinners. Modern Maturidiyyah thought emphasizes individual freedom in interpreting and practicing Islamic teachings, active engagement in interfaith dialogue, and maintaining a balance between reason and revelation to uphold the relevance of Islam in the modern era.