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This article aims to reveal the purification or modernization performed by Muhammadiyah in Sufism, especially concerning the practical mysticism in sufi order and philosophical mysticism on the concepts of ittihād, hulūl, and wahdat al wujūd. The research data is gathered from the official document Muhammadiyah records, such as fatwas of Muhammadiyah's Majlis Tarjih and Tajdid, Hamka's thoughts and AR Fakhruddin’s performance as former leaders of Muhammadiyah. This study uses content analysis to determine the position of Muhammadiyah's views on the early Sufi. The result showed that tajdīd performed by Muhammadiyah is called purification and it harmonious with modern life. It differs with the meaning and practices of early Sufism. Muhammadiyah's position towards tarīqa is positive as long as the understanding and practice of Islam are derived from the guidance of the Qur'an and valid Sunnah. As for the concepts of ittihād, hulūl and wahdat al-wujūd, Muhammadiyah rejects them because there is an element of equating God with humans or pantheism, which has no basis in the Qur'an and Sunnah. This rejection is in line with what has been done by early Sufism scholars such as al-Sarrāj, al-Juwairī, al-Syahrastānī, and al-Kalabāżī.

Through education, it is hoped that students’ potential can be developed so that they have the courage to face life's problems without feeling pressured, have the will and ability, and are happy to develop themselves to be superior human beings. The objectives of this research were to describe the concepts, factors and development implications of life skill through students’ extracurricular activities at Mengkuru Nahdlatul Wathan Islamic Senior High School. This research was designed by using the qualitative method of informant finding in the field. The researcher used observation, interviews and documentation in data collection techniques. Describing the development concept of Life Skill was one of the analysis focuses in the development of education which emphasized the qualifications or skills to work. The study of life skill development through extracurricular activities of culinary art was discussed through students’ life study approach in the environment of Mengkuru Nahdlatul Wathan Islamic Senior High School starting from students’ lives, school activities, learning patterns, field practice, social activities among students and various other routines. The results of the research showed that Mengkuru Nahdlatul Wathan Islamic Senior High School tried to develop students' extracurricular activities with culinary art. In these activities, there were various kinds of menus which could provide satisfaction for students, teachers and the community, could increase students’ knowledge, and could be useful for many people.

Currently, competition in education is unavoidable, and many educational institutions are then abandoned by society. The managerial ability to understand the marketing of educational services is a prerequisite in maintaining its existence and increasing the educational institutions. The marketing concept, which was initially only known and applied in profit-oriented organizations, can also be used in non-profit organizations, including Pesantren. Pesantren during the three decades (1997-1998) could be classified into two major types: first, the old or classical type, which is learning about classical Islamic texts; second the new type, namely establishing several schools and madrasah. Pesantren Mamba`ul Ma`arif Denanyar Jombang is included in a new type of Islamic Boarding School. This research attempts to analyze the managerial strategy that`s used in the Pesantren. This research allows qualitative and data sources will be narrated by a descriptive method.

Tujuan penelitian ini untuk mengetahui pengaruh literasi sains, pemahaman Quran-hadis, dan kecerdasan naturalis terhadap sikap peduli lingkungan siswa madrasah tsanawiyah di Kota Mataram. Populasi dalam penelitian ini adalah seluruh siswa madrasah tsanawiyah di Kota Mataram kelas IX tahun pelajaran 2019/2020 yang berjumlah 1.440 orang. Sampel ditentukan dengan metode cluster random sampling. Penelitian ini melibatkan empat variabel yakni tiga variabel bebas: literasi sains, pemahaman Quran hadis dan kecerdasan naturalis dan satu variabel terikat yakni sikap peduli. Literasi sains, pemahaman Quran hadis dan kecerdasan naturalis dikumpulkan dengan instrument soal tes dan variabel sikap peduli lingkungan dikumpulkan dengan instrumen angket. Data dianalisis dengan menggunakan teknik statistik deskriptif dan statistik inferensial. Uji hipotesis menggunakan analisis regresi linear dan uji F untuk melihat pengaruh kumulatif variabel bebas (X1, X2, X3) terhadap variabel terikat (Y). Hasil penelitian menunjukkan Level literasi sains siswa MTs Kota Mataram termasuk katagori rendah. Walaupun demikian, literasi sains berpengaruh positif signifikan terhadap sikap peduli lingkungan siswa MTs di Kota Mataram. Pemahaman Quran Hadis siswa MTs Kota Mataram termasuk katagori sedang. Pemahman Quran Hadis berpengaruh positif tidak signifikan terhadap sikap peduli lingkungan siswa MTs di Kota Mataram. Kecerdasan naturalis siswa MTs Kota Mataram termasuk katagori tinggi. Kecerdasan naturalis berpengaruh negatif signifikan terhadap sikap peduli lingkungan siswa MTs di Kota Mataram. Literasi sains, pemahaman Quran Hadis, dan kecerdasan naturalis berpengaruh positif signifikan bersama-sama terhadap sikap peduli lingkungan siswa MTs di Kota Mataram. Pembelajaran qur’an-hadist dan sains tentang lingkungan hidup seharusnya diimbagi dengan penerapannya dalam kehidupan nyata.Keywords: Literasi sains, kecerdasan naturalis, Qur’an Hadist, sikap peduli lingkungan.The purpose of this study is to determine the effect of scientific literacy, understanding of the Quran-Hadith, and naturalist intelligence on the attitude of environmental care students of Madrasah Tsanawiyah in the city of Mataram. The population in this study were all Tsanawiyah Madrasa students in Mataram City in class IX in 2019/2020, totaling 1,440 people. The sample is determined by the cluster random sampling method. This research involves four variables, namely three independent variables; scientific literacy, the understanding of the Quran Hadith and naturalist intelligence, and one dependent variable is caring attitude. Science literacy, the understanding of the Quran Hadith and naturalist intelligence are collected with test questions instruments. Besides, environmental care attitude variables are collected by questionnaire instruments. Data were analyzed using descriptive statistical techniques and inferential statistics. Hypothesis testing uses linear regression analysis and F test to see the cumulative effect of independent variables (X1, X2, X3) on the dependent variable (Y). The results showed the level of scientific literacy of students in MTs Mataram City included in the low category. Nevertheless, scientific literacy has a significant positive effect on the attitude of environmental care for MTs students in the city of Mataram. Understanding of the Quran Hadith of MTs Mataram city students including the medium category. Understanding of the Quran Hadith not significant positive effect on the attitude of environmental care MTs students in the city of Mataram. The naturalist intelligence of MTs students in the City of Mataram is included in the high category. Naturalist intelligence has a significant negative effect on the attitude of caring for MTs students in the city of Mataram. Science literacy, understanding of the Quran-Hadith, and naturalist intelligence have a significant positive effect together on the attitude of environmental care for MTs students in the city of Mataram. Keywords: scientific literacy, naturalist intelligence, Qur'anic Hadith,

This article describes critiques on orientalism as well as appreciates orientalist works which have positive values in Islamic studies that requires “reassessment”. This is because orientalism is a distinctive discipline that has a strong historical value between the West and the East (Islam) after the medieval European renaissance. This discipline was initially used as a Western political tool to exploit the East—both aggression and imperialism. However this discipline deserves careful attention by removing prejudices-geopolitical and historical revenge in the orientalists’ objective judgments. The work produced by such orientalists cannot be solely underestimated. Some orientalists merely using a scientific or semi-scientific approach have continuously produced “magnum opus” and contributed to the development of Islamic studies such as Hadith index, Quranic dictionary, and Encyclopedia of Islam.

This article examines Jacques Derrida’s concept of deconstruction and its implementation in the context of contemporary Islamic studies. Philosophically, the status of texts should not be regarded merely as writing because the meaning goes beyond the lexicogrammatical boundaries. Hence, scrutinizing ways to unveil hidden meanings possibly entail subjective or partial values embedded in the texts, particularly religious texts pertinent to Islamic civilization (turāth). Based on the philosophical analysis of the Derrida’s work, this study shows that there are at least two points of the relevance of the Derrida's philosophical thought to deconstruct the turāth and the Western domination in Muslim society. First, it is a useful device to criticise and deconstruct religious thoughts and texts, which are, to some extent, still dominant and considered sacred. These cover a wide range of Islamic texts that build Islamic civilization, from mysticism, law to theology. The second dimension is dismantling the context (today Muslim civilization) through decentralization of the Western hegemony and promotion of Occidentalism, a way of seeing the West from the East.

The learning process in al-Ghazâlî's perspective, known as “rabbânî al-ummah” (community educator), is good to be used as a benchmark for the success of learning processes and supporting factors for the success of the learning process, especially if compared with other educational thinkers to be relevant to education in globalization era. This research is a library research using a descriptive-qualitative and analytical-critical approach to Ayyuhâ al-Walad by al-Ghazâlî about the learning process. This research succeeded in revealing the learning process in the perspective of al-Ghazâlî in Ayyuhâ al-Walad is a series of theocentric learning processes, which are different from Western perspectives that are anthropocentric, so that learning is considered valuable if the goal is to get closer to God and motivation in learning in order to revive the sharia of the Prophet and subdue lust.[Proses belajar dalam perspektif al-Ghazâlî, yang dikenal dengan “rabbânî al-ummah” (pendidik umat), baik untuk dijadikan sebagai tolak ukur keberhasilan proses belajar dan faktor penunjang keberhasilan proses belajar yang tepat, terutama jika dikomparasikan dengan para pemikir pendidikan lain agar relevan dengan pendidikan era globalisasi. Penelitian ini merupakan penelitian kepustakaan (library research) dengan menggunakan pendekatan deskriptif-kualitatif dan analitis-kritis terhadap Ayyuhâ al-Walad karya al-Ghazâlî tentang proses belajar. Penelitian ini berhasil mengungkap proses belajar dalam perspektif al-Ghazâlî dalam Ayyuhâ al-Walad adalah rangkaian proses belajar yang bersifat teosentris, yang berbeda dengan perspektif Barat yang bersifat antroponsentris, sehingga belajar yang dianggap bernilai bila tujuannya adalah untuk mendekatkan diri kepada Allah serta motivasi dalam belajar demi menghidupkan syariat Nabi dan menundukkan hawa nafsu]

This paper explores the understanding of tarbawi (education) hadith from one of the major influential clerics in the Islamic educational system, especially in pesantren. He is Burhan al Islam al Zarnuji with his landmark book Ta’lim al Muta’allim. The conclusion that can be drawn is that al Zarnuji has shades of sufistical view in understanding tarbawi hadith. This can be seen in his understanding of hadith on obligation to seek knowledge (thalab al ilmi faridhatun ‘ala kulli muslimin wa muslimatin), which is interpreted as ilm al hal, the science concerning the condition of the human religious or simplistically said as the religious sciences; and the hadith of intention of studying (innama al a’malu bi al niyyat) with the intention for the sake of the hereafter and religion, not mundane. Such an understanding is not something taken for granted, but it can be reinterpreted and perfected in accordance with the spirit of the times of context.

Abstract: This study of predictive hadith in the book al-Bukhārī give results; first, that all the predictive sanad are sīngle transmission (aḥad). The predictive hadith through sīngle transmission cannot be credible when it occurs tadlīs, suspicion and ghaira ittiṣāl (not continued). Second, the predictive of matan hadith is a tradition which should not be leaned by the Prophet. However, it is learned by the companions of the Prophet. Is name is mauquf hadith, If is leaned by tabi'in or itba' tabi'in generation, it is called a maqtu’. The state of validity in matan predictive Hadith, depends on the state of the validity in sanad of Hadith. The state of avoiding disability (‘illat) of hadith sanad, is very decisive against the state on the validity of hadith matan, However, the state of validity on the hadith sanad is not necessarily a validity on the hadith matan. Therefore, some of predictive of hadith in book of Sahih al-Bukhari found disability in sanad of Hadith and in matan of hadith. In short, the direct or indirect predictive hadith in the the book of al-Bukhārī has disability ('illat), because it contains the contrary to the Qur'an, a political nature, and theological and dogmatic feud. Abstrak: Studi terhadap hadis prediktif dalam kitab al-Bukhārī ini memberi tiga hasil; pertama bahwa semua sanad predikif itu merupakan transmisi tunggal (aḥad). Hadis prediktif melalu transmisi tunggal tidak kredibel ketika terjadi tadlīs, kecurigaan, dan ghaira ittiṣāl (tidak bersambung). Kedua, bahwa matan hadis prediksi sebuah hadis yang seharusnya tidak di-marfu‘-kan kepada Nabi, tetapi merupakan hadis mauquf yang disandarkan kepada sahabat, dan maqtu‘ yang disandarkan kepada tābi‘īn atau itba‘tābi‘īn. keadaan kredibilitas matan hadis prediksi, tergantung pada keadaan kriteria sanad hadis. Kriteria terhindar dari ‘illat (cacat) pada sanad hadis adalah sangat menentukan terhadap keadaan kredibilitas matan hadis, tetapi keadaan kredibilitas pada sanad hadis tidak serta merta menjadi kredibilitas pada matan hadis. Sebagian matan hadis prediktif dalam kitab Ṣaḥīḥ al-Bukhārī mempunyai ‘illat dalam sanad hadis dan ‘illat dalam matan hadis. Matan hadis-hadis prediksi yang diteliti baik secara langsung maupun tidak langsung adalah mengandung ‘illat karena bertentangan dengan al-Quran, mengandung hal-hal yang bersifat politis, serta mengandung pertentangan teologis dan dogmatis. Keywrods: Hadis, Sunnah, Kriteria, Sanad, Matan, dan Prediktif

The Evaluation of S1-Qualification Improvement Program for Teachers of Madrasah and PAI through Dual Mode System at the Ministry of Religious Affairs in LPTK Rayon 210 IAIN Mataram. The focus of this study is to examine the effectiveness of S1-Qualification Improvement program for the teachers of Madrasah and PAI through Dual Mode System (DMS) at the Ministry of Religious Affairs, for the region of West Nusa Tenggara, East Nusa Tenggara, and Bali in LPTK Rayon 210 IAIN Mataram. The specified targets are reviewed from five components including context, input, process, product, and impact (output) or outcomes. The model of research design used in this study is CIPP Stufflebeam’s evaluation model by adding outcome (O) components so that it becomes a CIPPO model. Generally, it is concluded that the implementation of the S1-Qualification Improvement program through Dual Mode System (DMS) in LPTK Rayon 210 IAIN Mataram has been going well and in accordance with the guideline and rule standard set by the Ministry of Religious Affairs Republic Indonesia, although there are some aspects needed to be repaired and increased

Many islamic education institutions have emerged since the times of Prophet Muhammad. From historical perspective of classical Islam, the period of Abbasiate (750-1258) was the peak periode of their development. Applying sacifact analysis, this article is aimed at uncovering multi historical aspects of the institutions development. George Makdisi and Ahmad Syalabî have classified the development into two periods, pre-madrasah and post-madrasah. The former was considered as a milestone in the history of islamic education. The transformation proccess from masjid to madrasah went through three phases of transformation, i.e. phase of masjid, phase of masjid khân, and phase of madrasah. In addition, there were three factors accelerating the transformation process. Firstly, the educational activities in masjid were considered overlap their main function as worship building. Secondly, the need for science and knowledge emerged rapidly. And thirdly, there was new orientation in managing good education for muslim society.

An Islamic term relating to discourse of citizenship is ummah. In Islamic terminology, the term is a unique one, and no other equal term of Western languages that has the same range of meaning as it does. While other terms—e.g. the people, the nation, or the state—are respectively limited under certain culture, ethnic, race, geography, language, historical element shared or combination of them all, the term of ummah goes beyond these all borders of meaning.This article is aimed at revealing the range meaning of the term ummah and reformulating it in the current modern context. The term is stated in the Qur’an 64 times in 24 different chapters, surah, through two expressions of meaning. First, it is used in homonym with several meaning like certain time, model, animals, related to term ummî, or genie. Secondly, it is used in terms of unification of religious community with its all branches. As comparison, in the Madinah Carter the term is used in two senses of meaning. First, in the article 1, with likely exclusive sense, it is used to mean an organization or community that shares a same religion. Secondly, in the article 25, with more inclusive sense, it is used to mean a pluralistic community that share or live in a socio-politic unity.The two kind of using the term ummah in the Qur’an and the Madinah Carter indicate that Islam has given clear identity to the concept of ummah, and taught a spirit of universality that is bundled by the spirit of shared faith brotherhood. The concept goes beyond the limitation of ethnicity, race, group, language, and territorial border, as what is going on in the Western knowledge and practices.

Livestock farming and meat consumption, especially red meat, both have a severe impact on the Earth's environment and sustainability, causing forest destruction, wildlife extinctions, excessive greenhouse gas emissions, and global climate change. Currently, as a protein source for the world's rapidly expanding middle class populations, increased meat consumption will likely put excessive strain on Earth's well-being, exceeding planetary boundaries of safety. Although God Almighty provided livestock for human benefit, today considerations of protecting the higher objectives (maqasid) of Islamic shariah, the fiqh principle (qawa'id) of reducing harm, and also promoting social equity and physical health, require Muslims to reduce meat consumption and live more simply, like the Prophet (pbuh) and his Companions, who were 'semi-vegetarians'. The review of animal sacrifice in Islam, particularly during the annual Eid ul-'adha celebration, confirms that Islam strongly promotes these practices. However, the alternative to sacrificing (fasting for Tamattu' and Qiran pilgrims) should be availed upon wherever possible, not just during Eid ul-'adha. Mujtahids should investigate in which situations, such as following large-scale human calamities or cases of severe environmental harm, Islam may permit the giving of sadaqah or other aid instead of the traditional sacrifice. [ABSTRACT FROM AUTHOR]

In Muslim countries, rapid population growth is acerbating environmental problems. Therefore, the ummah needs to reduce its population growth to safeguard Earth's sustainability. To that end, family planning measures have been successful in reducing population growth in Muslim countries to levels that promote societal well-being with better women's health and healthy, educated children. A review of Islamic perspectives shows that birth control methods had been approved by Prophet Muhammad (pbuh) such as birth-spacing intervals and non-permanent contraception. Islamic states have promoted or discouraged family planning according to socio-economic needs. However, research is required to determine ideal national fertility rates to promote stability and environmental protection. Certain Western countries are active in national programmes to curb Muslim population growth. These should be monitored and terminated if they yield unacceptably low fertility levels. Mujtahid scholars need to address the matter urgently to review classical positions to allow a stronger response by the ummah in curbing its population growth. [ABSTRACT FROM AUTHOR]

There is a gap between ideal Islam and real Islam. Ideal Islam means peace, greeting, safety, salvation, and conceptually means absolute submission to God`s Will. Real Islam resembles unresolved conflicts in some communities and unpleasant meanings to some non-Muslims. To minimize the gap, it is important to socialize peaceful Islamic values in the community through education. This study aims to explain Pendidikan Perdamaian Berbasis Islam (PPBI, the Islam-based Peace Education) program initiated by Pusat Studi Budaya dan Perubahan Sosial (PSB-PS, the Center for the Study of Culture and Social Change) at Universitas Muhammadiyah Surakarta (UMS). This participatory action research is especially to reveal Islamic values identified in the PPBI program in terms of its uniqueness, implementation, reflection, and implication. Based on the Sirah of the Prophet and the Al-Qur’an, the PPBI program has identified 15 Islamic values which contribute to peacebuilding. Those values were used as core contents of PPBI’s handbook and classroom program. The program has been implemented through series of activities ranging from seminars, FGDs, workshops, training of teachers, publication of books, and classroom implementation. PPBI program based on nonviolence and peacebuilding assumptions, i.e. to build a culture of peace, is designed as the formal peace education through learning materials and classroom processes either in any existing course or co-curricular activities.

Even though equality has been described as a simple concept, its meanings and principles have not been properly understood by the public. Similar treatment might not have a value of neutrality because, once the right to equality is related to and enforced by laws, its objectivity and impartiality can be challenged. The Malaysian government is making progress towards a safer and more equal environment for women and girls following the proposed new or amended legislation. These includes the anti-stalking law, the Sexual Harassment Act, and ending child marriage. Furthermore, the establishment of a Select Committee on Rights and Gender Equality in Parliament have been considered as a good step forward for equality. Indeed, implementation of policies such as childcare facilities in government offices as well as encouraging the private sector to follow suit are good moves towards creating more opportunities and encouraging the participation of women in the workforce. This paper explores the conceptual understanding of ‘equality’ globally and from the perspective of Islamic jurisprudence. This reflection is in line with Islamic belief that needs to reform the understanding of society based on the suggestion of Al-Quran and Islamic scholars. With this interpretation, this paper will explore Malaysia’s progress in empowering women and gender equality. Finally, this paper will suggest a way forward for Malaysia to empower women that have been marginalized and subordinated.

Although the scholars of Islamic jurisprudence discussed the importance of document and its strength as a mean of proof, they did not discuss the issue of forgery unless slightly compared with the scholars of law. This is due to its limited extension and uses in the period of times. And with the frequent use of them in our time, the debates have extended towards several circumstances either to attempt for or to deny a forgery. Therefore, this research is conducted to study the document falsification from the perspectives of Islamic Jurisprudence and Malaysian Law. It is also to explain the definition, procedure and methods to identify the crime and its punishment. The study used inductive and content analysis methods on previous scholars’ opinions, discussions and explanation from two different legal institutions. This study found the following important results: The are many forms of forgery occur in this era and can be classified either as material or incorporeal fraud. Several implications have been issued against the forgery crime in the Malaysian Penal Code, such as imprisonment, lashes and fines. The Islamic jurisprudence and the Malaysian Evidence Act 1950 has established several methods to verify the validity of documents such as confession, testimony, expert opinion, and oath, but the opinion of the expert is the most important means in verifying the authenticity and originality of documents. This study also found that the Malaysian Evidence Law did not discuss the oath as a mean to verify documents. As analysed, the method to verify documents discussed in the books of jurisprudence is very different from that of the Malaysian Evidence Act 1950, which specifies the conditions of documents and the number of witnesses, but the law does not specify the number of witnesses and impose conditions only. [Meskipun para ahli tata hukum Islam membahas pentingnya sebuah dokumen sebagai alat bukti, namun mereka kurang membahas persoalan pemalsuan dokumen sedalam para ahli hukum konvensional. Hal ini terkait dengan terbatasnya waktu dan kuantitas penggunaan, sehingga frekuensi penggunaannya memunculkan debat yang panjang, baik yang menerima atau yang menolak soal pemalsuan. Oleh karena itu, artikel ini membahas pemalsuan dokumen dari perspektif tata hukum Islam dan hukum nasional di Malaysia. Artikel ini juga menjelaskan definisi, prosedur, dan metode identifikasi kejahatan ini serta hukumannya. Penulis menggunakan metode induktif dan analisis isi pada opini, perdebatan, dan penjelasan dari dua institusi hukum yang berbeda. Kajian ini menyimpulkan adanya beragam bentuk pemalsuan dewasa ini, baik material atau non material. Beberapa aturan hukum telah dikeluarkan di Malaysia dan sangsi nya seperti penjara, cambuk dan denda. Peradilan Islam dan Undang Undang Saksi Tahun 1950 telah menetapkan beberapa metode untuk validasi dokumen seperti: pengakuan, testimoni, pendapat ahli, dan sumpah, namun pendapat dari ahli masih merupakan cara utama untuk verifikasi keautentikan dan keaslian dokumen. Artikel ini juga menemukan bahwa peraturan hukum di Malaysia belum membahas sumpah sebagai alat verifikasi dokumen. Juga metodenya berbeda antara yang ada di dalam buku teks dengan Undang Undang 1950 yang lebih fokus pada kondisi dokumen dan jumlah saksi, padahal di dalam hukumnya tidak memperhitungkan jumlah saksi, hanya kondisinya saja.]

This study discusses typology of Islamic education philosophy derived from educational discourses in the classical Islamic philosophy. While existing construction of the philosophy of Islamic education is still heavily influenced by the Western philosophy, the current study investigates philosophical views of Islamic education from several philosophers in classical Islam. This research focuses on the question of human essence to discover the nature and purpose of Islamic education. The investigation of educational ideas is conducted on the branches of classical Islamic philosophy namely, Peripatetic philosophy (Ibn Sina), Herme- neutic-Pythagorean philosophy (Ikhwan al-Shafa), Illumination philosophy (Suhrawardi), Theosophy-Transcendent philosophy (Mulla Sadra). This study shows four typologies of Islamic studies philosophy, namely: Rationalism (Ibn Sina), Religious-Rationalism (Ikhwan al-Shafa), Enlightenment-Spiritualism (Suhrawardi), and Substantive-Spiritualism (Mulla Sadra)

Islam stressed on the importance of a valid marriage. If a marriage does not comply its requirement and conditions according to Shariah, it will raise negative implications not only on the status of the marriage, but also it will effect the status of the child. Hence, the marriage must be separated. Generally, the Muslim scholars define faraq as separation or dissolution of marriage through talaq or otherwise. However, according to Islamic law in Malaysia, faraq is not a dissolution of marriage via talaq, but it is an annulment of marriage due to non-fulfillment of terms and conditions which laid down by Shariah. In context of abiding the conditions and terms to marriage, having a wali is one of the conditions in solemnization of a valid marriage. Marriage which is solemnized by a non-qualified wali such as in cases of illegitimate children will cause the marriage to be separated. Data in this article is obtained from the reported cases tried in the Shariah Courts in Negeri Sembilan. Interviews were conducted with those legal practitioners such as syaria lawyers, religious officers, and judges from Shariah Courts in Negeri Sembilan who deal directly with faraq cases.

Falsification of documents does not only happen in civil courts. Shariah courts also face the same problems despite being ‘religiously’-oriented courts. It can be argued that, in the case of Malaysia, civil courts have clearer guidelines regarding the authentication of documents compared to Shariah courts. This study utilised a questionnaire survey as well as interviews in collecting data to measure the perceptions and opinions of relevant respondents with various stake holdings from those who practice law, with a Shariah and civil background. It should be noted that the key informants were comprised of forensic experts Shariah and civil practitioners. Analysis of the collected data indicates that the necessity of forming a legal forensic model is supported by the majority of the participants, which, therefore, implies that a forensic model that makes the authentication of documents more structured, clear and practical must be formed in Shariah courts. The practice of civil courts in relation to the authentication of documents should be used as a model in Shariah courts so long as they comply with the principles of Islamic law.

In the last decade, grew many Islamic integrated elementary schools in Surakarta, supported by civil society organizations. Through an ethnographic research, it is found that transformations have been applied in five sample schools in their system, institution and values. The transformation in their system and institution begins with vision and mission being oriented toward producing excellence of alumni and benefit of Islamic preaching those influence integrated curriculum development, interesting model of learning, comprehensive evaluation, and professional management. Moreover, the transformation in their values appears in promoting Islamic identity through their icons: “internalization of Islam”, “spiritualization of education”, “Islamization of science”, “shariah curriculum”, and “salafi method”. Key words: transformation; vision and mission; integrated curriculum; Islamic identity icon. Dalam dekade terakhir, tumbuh banyak sekolah dasar Islam terpadu di Surakarta, yang didukung oleh organisasi masyarakat sipil. Melalui penelitian etnografi, ditemukan bahwa telah terjadi transformasi institusi dan nilai-nilai dalam lima sekolah yang dijadikan sampel. Transformasi dalam sistem dan institusi dimulai dengan visi dan misi yang berorientasi untuk menghasilkan alumni unggul dan sekaligus mengembangkan dakwah Islam yang terintegrasi pengembangan kurikulum, model pembelajaran yang menarik, evaluasi yang komprehensif, dan manajemen profesional. Selain itu, transformasi nilai mereka muncul dalam mempromosikan identitas Islam melalui ikon mereka: “internalisasi Islam”, “spiritualisasi pendidikan”, “Islamisasi ilmu”, “kurikulum syariah”, dan “metode salafi”. Kata kunci: transformasi; visi dan misi; kurikulum terpadu; identitas Islam

Since Mary Wollstonecraft demanded equal rights for women in all fields and denounced all forms of discrimination in her book A Vindication of the Rights of Women in 1792, feminist movements began to emerge and demand the same thing, including the right to participate in politics. Indonesia, which was still called the archipelago, then had given right to women to participate in politics. The motivation of political participation of women in Indonesia was different from that of the Westerners. The motivation of the former was based on a religious spirit, not the spirit of feminism as stated by Hamka in his book Tjemburu (Ghirah). Based on this, this research focuses on Hamka’s thought on Indonesian women political participation. The purpose of this study is to explore and analyze Hamka's thoughts, and construct them, and then associate them with the current Indonesian women political participation. This research is qualitative, based on library research, and done by reviewing, tracking, and analyzing data from the books and newspaper archives. This study uses historical and philosophical. The research data are derived from primary and secondary data sources. The primary data ones are divided into two: first, the primary data sources from Hamka's books that tell about women and women's political participation in general, and, second, the primary data sources from Hamka's books that specifically discuss about Indonesian women's political participation. Analysis of data uses deductive and reflective methods. Based on the results of this research, we can conclude that Hamka had underlined his political thought construction by making the divine revelation as the supreme law. Hamka strengthened the construction of his thought on women's political participation with the element of unity of I'tiqad. This I'tiqad unity was not only in women but also in men, so that they could work together to build a religious Muslim community. Hamka himself basically allowed women (especially a muslim woman) to participate in politics as long as they had religious understanding, knowledge, and high Islamic morale, did not forget their main tasks as wives and mothers, were critical, and dare. Then it could be found as well, the two types of Indonesian women's political participation Hamka's thought, they were based on motivation and activities.

The presence of madani society discourse in the Muslim world in the last of 20th century and the beginning of 21st century has fulfilled the minimum of the study of social philosophy in Islamic Philosophy. This phenomenon has brought research questions: what is a madani society and what is its contribution to the philosophy of education. Through a historical research, the data has collected using documents and has analyzed using domain and reflective analysis. The research has found that madani society is the opposite of barbaric and primitive society, and not the opposite of religious society, responsible to build social order and defend public interests, and based on some basic values: civility, respect of differences, peaceful management of conflict and social control, autonomy and self-regulating, and social solidarity. Based on such values, social relations in ‘madani society’ are conducted by respecting the individual and communal rights, respecting egalitarianism and improvement of human dignity, living together fully tolerant and solid, respecting difference and managing peacefully conflict with dialogue, without truth claim and discrimination, controlling public administration and maintaining accountable government, and regulating trans ethnic public affairs with autonomy and self-reliance through rules and conventions. Moreover, the discourse contribution to the philosophy of education is that the nature of education is transmitting basic Islamic values to the society members in order to develop as Muslim civilized society who is also responsible to build an autonomous social order and defend public interests, full of solidarity.

Paying attention to the gap between the fenomenal discource dan movement of civil society in the Indonesian politics in 1990s and its anomali movement in the reformation era, has been be studied the problems of Indonesian civil society in such era using documents and decriptive and critical analysis in order to be sought its ways out using reflective analysis. Instead of being strong, Indonesian civil society in the reformation era really weakened. The civil society those formerly had autonomy were coopted by the state when their leader got power. The leaders themselves looked inconsistent in democratic culture. Moreover, civil society grew as a mean of struggle for power, and when the power was in hand they coopted the state. Besides, the public civility collapsed and the new primordialism, such as etnic nationalism, communalism, and religious sectarianism, appeared. As a solution to civil society’s weakness, is absolutely needed their empowerment through political education prioritizing Islamic ethics based on civic values: civility, autonomy, self-help, self-sufficiency, and social contract. Civility is an ethical solution for solving problems of anomalous growth of civil society as a mean of struggle for power, collapse of public civility, and leader’s inconsistency in public civility. Autonomy, self-help, and self-sufficiency are ethical solutions for solving the problem of civil society being coopted by the state when their leader gets power. Moreover, social contract is an ethical solution for solving the problem of civil society coopting the state.