The study of eschatology and logic in Islam represents a significant and intellectually rich area within the broader discourse of ?Aqidah (Islamic creed) and Islamic philosophy. Eschatology, derived from the Greek word eschatos meaning "last," concerns matters of the afterlife, including death, the apocalypse (al-S??ah), resurrection (al-Ba?th), judgment (al-?is?b), heaven (Jannah), and hell (Jahannam). These concepts are elaborated extensively in both the Qur'an and the prophetic traditions (?ad?th). Meanwhile, logic in Islam is not merely a philosophical exercise but serves as an epistemological framework for interpreting divine revelation and deducing legal and theological principles. Islamic logic (al-man?iq) is rooted in both Greek logical tradition—particularly Aristotelian logic—as well as unique Islamic methodologies that integrate rationality with scriptural fidelity. This research aims to analyze selected verses and prophetic traditions related to eschatology and logic, with the objective of understanding not only their linguistic and theological meanings but also their practical implications for human belief systems and ethical behavior. The study employs an interpretive and analytical method (manhaj ta?l?l? wa tafs?r?), focusing on exegesis (tafs?r) of Qur’anic verses QS. Al-A'raf: 187–188 and QS. Al-An'am: 30, as well as relevant ?ad?ths concerning eschatological events and rational thought. These verses were selected due to their direct references to the knowledge of the Hour (?ilm al-s??ah) and the human tendency to demand evidence while rejecting spiritual truth. The findings indicate that Islamic eschatology is framed not around speculative prediction but rather spiritual and moral readiness. The Qur'an clearly asserts that knowledge of the exact time of the Day of Judgment belongs solely to Allah (QS. Al-A’raf: 187), highlighting the limitations of human knowledge and emphasizing submission to divine wisdom.

There are two types of marriage guardians: first, nasab guardians, namely guardians whose guardianship rights are based on blood relations. Such as, his biological parents, or also wali aqrab and ab'ad (closest or distant relatives). Second, the wali hakim is a guardian whose guardianship rights arise because the bride's parents refuse (adhal) or are absent, or for other reasons that physically exist but the guardianship rights do not exist. The emergence of the Itsbat Nikah provision is also related to the issue of the status of marriage registration. There are two views on the issue of the status of marriage registration, the first view states that marriage registration is only an administrative requirement, not a condition for the validity of a marriage, so marriage registration is only a process of obtaining evidence that a marriage has been carried out by someone, while the second view states that marriage registration is a valid condition for marriage. In this discussion, the author focuses on the consideration of judges who grant itsbat nikah cases where the previous marriage was held using an unofficial guardian or not the KUA head. This is not in accordance with article 23 of the Compilation of Islamic Law “(1) The new guardian judge can act as a marriage guardian if the nasab guardian is absent or impossible to present or his residence is unknown or absent or adlal or reluctant”. The Applicant's marriage guardian in the marriage contract was another person (a local community leader named Selan) due to the Applicant's non-Muslim biological father. The judge considered it as follows:  that a kiyai, cleric or community leader who acts as a marriage guardian in Islamic law is known as wali muhakkam, namely someone who is appointed by the prospective husband and wife to act as a guardian in their marriage.
 
 

The achievement of exclusive breastfeeding in Banda Aceh City is still categorized as low from the national target. This problem requires efforts to be made by stakeholders, one of which is through advocacy. This study aims to analyze the dimensions of exclusive breastfeeding policy advocacy in Banda Aceh City. This study used a descriptive qualitative approach with data collection techniques in the form of interviews through open-ended questions. Field observations were conducted in the form of observations of breastfeeding socialization and education activities. Secondary data was collected by reviewing documents relevant to the research. The results found that exclusive breastfeeding policy advocacy activities in Banda Aceh City were not optimal. There is a weakness in the action dimension of advocacy, where stakeholders in the implementation of the breastfeeding program are still running independently.  There is no collective action among stakeholders. The collective action of stakeholders in the implementation of the exclusive breastfeeding program is important to produce optimal breastfeeding outcomes. Optimization of exclusive breastfeeding achievements can be obtained if stakeholders collaborate together in a roadmap of breastfeeding programs and activities in Banda Aceh City.