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This study examines Azyumardi Azra’s interpretation of Islamization in the Malay-Indonesian Archipelago, highlighting its significance in both historical and contemporary discourse. Using a qualitative library research approach, the analysis draws on Azra’s key works, especially The Ulama Network: Southeast Asia and the Middle East in the Seventeenth and Eighteenth Centuries, and is supported by recent scholarly literature. Azra challenges conventional theories that attribute Islamization mainly to trade, political authority, or intermarriage. Instead, he underscores the central role of ulama networks, the transmission of religious knowledge, and the influence of Sufism. His perspective reveals how intellectual chains connected Southeast Asian scholars to Middle Eastern centers of learning, particularly Mecca and Medina, thus situating Islam in the archipelago as an integral part of global Islamic scholarship. Furthermore, Azra emphasizes the adaptive and dialogical character of Islamization, whereby Islamic teachings were internalized through cultural accommodation, shaping the distinctive identity of Islam Nusantara as moderate, inclusive, and cosmopolitan. The findings suggest that Azra’s framework not only advances historiography but also contributes to contemporary debates on religious moderation and Indonesian Islamic identity. This study concludes that his intellectual model provides a valuable foundation for further research that incorporates social, political, and economic dimensions of Islamization.

This study aims to determine audience perceptions of the Instagram Reels advertisement content of Wardah Matte Lip Cream "Tasya Farasya Approved" edition. This advertisement is the result of a collaboration between the local cosmetics brand Wardah and the famous beauty influencer Tasya Farasya. This phenomenon is interesting to study considering the trend of influencer-based marketing is increasingly dominant in beauty product promotion strategies, especially in building emotional closeness with consumers and maintaining loyalty to local brands. Consumer perception is an important aspect because it will influence purchasing interest, brand image, and future purchasing decisions. This study uses the perception theory from Jalaludin Rakhmat (2015) which explains that perception is a person's experience of an object or phenomenon obtained through the process of processing, interpreting, and drawing conclusions from the information received. Based on this theory, this study adopted a quantitative descriptive approach. Data were collected by distributing questionnaires to 100 respondents who are followers of Wardah's official Instagram account. Respondents were selected using purposive sampling to ensure the relevance of the data to the research focus. Descriptive data analysis was conducted using SPSS software to identify audience perception patterns regarding advertising content elements, such as visual appeal, message relevance, influencer credibility, and the product image's alignment with Wardah's brand image. This analysis is expected to reveal the extent to which brand and beauty influencer collaborations can create positive perceptions in consumers' minds. The research findings are expected to contribute to the development of digital marketing strategies in the cosmetics industry, particularly in utilizing influencer marketing effectively. Furthermore, the findings of this study can serve as a reference for other local brands in designing promotional campaigns that are relevant, engaging, and aligned with the characteristics of their target audience on social media.

This study examines the development of Islamic civilization during the time of the Prophet Muhammad (peace be upon him) using an approach that rejects the conceptual dichotomy between the Meccan and Medina phases. The title "Meccan Period (622–632 CE)" in this context is not interpreted geographically, but rather as a historical and substantial continuation of Islamic values instilled in Mecca before 622 CE and culminating in the socio-political institutions in Medina after the Hijrah. This study uses a qualitative method with a literature study approach to examine the causal relationship between the spiritual foundations instilled in Mecca and the development of Islamic civilization institutions in Medina. The results of the study indicate that the Meccan period was a phase in the formation of the spiritual and moral character of Muslims through the strengthening of the values of monotheism, patience, justice, and noble character amidst social and political pressures. These values formed a solid ideological basis for the formation of a civilized Islamic society. After the Hijrah to Medina, these values were not only maintained but also systematically institutionalized. This is reflected in several important aspects, such as the drafting of the Medina Charter as the basis of the constitution that guarantees plurality and social justice, the establishment of the Prophet's Mosque as a center of religious and governmental activities, the regulation of the economic system through the prohibition of usury and the obligation of zakat as a form of equitable distribution of wealth, and the development of an educational system that emphasizes the integration of knowledge and manners. Thus, it is concluded that the consolidated Islamic civilization until 632 AD was the result of a development process based on spiritual and moral values that had been intensively instilled since the early phase in Mecca. This study emphasizes the importance of value continuity in the process of social transformation, as well as the relevance of a spiritual approach in the development of an inclusive, just, and sustainable civilization.

This study aims to determine whether or not the fifth Amendment of the 1945 Constitution as the written Constitution of the State of Indonesia which has become a mecca in formulating laws and regulations for more than the last twenty-five years is still able to meet the demands of the dynamics of the current administration or whether radical changes need to be made by changing the main mecca. Along with the current government and a few years ago. The executive and legislative parties even managed to form several legal products that were eventually criticized and rejected by the public. Therefore, it is necessary to limit the power in the field of legislation that must be given to the party whose authority it is. Based on the theory of limiting the President's power, he is the party that executes and implements the law. In Indonesia, the executive is involved in the process of forming legal products. Even the judiciary also acts as a legislator rather than a negative legislator. Efforts to maintain the position of independent commissions and emphasize regional elections so that we do not need to return to the old model. This research will discuss the ideas of change that should be urgent in the current Indonesian constitutional order, and be able to meet the needs of the future. The method used in this writing is Normative law. By conducting approaches to legislation, conceptual, historical approaches, comparisons and using qualitative analysis methods.

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 paper focuses on the legal thought of Imam Malik bin Anas through a social historical approach. This study represents a relatively new area in Islamic legal scholarship, and therefore, it has garnered limited attention from academics. Imam Malik is one of the four imams of the Sunni schools of thought, known as ahlu hadits. Throughout his life, he never left the city of Madinah except for the pilgrimage to Mecca. His residence in Madinah, the place where the Prophet lived, greatly supported his ability to address various legal issues, most of which could be resolved through hadith. The environment of Madinah, characterized by relatively simple social problems, also influenced Imam Malik's approach. Although he is recognized as ahlu hadits, he was nonetheless affected by the use of reason in ijtihad due to the social conditions of his time. This is evidenced by his application of principles such as the practices of the people of Madinah (Amal ahli Madinah), the fatwas of the companions (sahabat), qiyas (analogical reasoning), al-maslahah mursalah (public interest), az-zari'ah (preventive measures), and al-'urf (custom) in deriving Islamic law. Like other schools of thought, Imam Malik regarded the Qur'an and hadith as primary sources in legal decision-making.