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The mainstreaming of religious moderation is not always responded positively by religious people in Indonesia. For example, there is a bad stigma that views the mainstreaming as religious liberalization. This research aims to identify the existence of cosmopolitan Islamic values in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This qualitative research in the form of a literature study uses a normative-philosophical approach. The cosmopolitan Islamic paradigm initiated by Abdurrahman Wahid became an analytical theory in the core discussion. This research shows that there are dimensions of cosmopolitan Islamic values in four indicators of religious moderation in Indonesia. First, the value of Islamic universalism in indicators of tolerance and anti-radicalism. This can be seen from the mainstreaming of religious moderation which emphasizes the formation of moderate Muslim religious understandings and attitudes in respecting social plurality and human values. Second, the value of Islamic pribumization in indicators of national commitment and accommodating to local wisdom. This can be seen from the mainstreaming of religious moderation which emphasizes the formation of moderate Islamic religious understanding and social attitudes in maintaining nationalism and wisdom of local traditions that do not violate Islamic teachings. The theoretical implications of this study show that there is a need for moderate understanding and social attitudes of Muslim diversity in the life of a cosmopolitan society. The limitations of this research have not examined the strategy of Pesantren as a subculture in the cosmopolitan Islamic paradigm initiated by Abdurrahman Wahid, namely related to the internalization of cosmopolitan Islamic values in order to form understanding and social attitudes of moderate diversity for Muslims in Indonesia.

This study is intended to look at the dimensions of maqashid sharia in the judge's decision at the Jayapura Religious Court. This aspect of maqasid sharia is important to look at considering that so far there has often been an assumption that judges' decisions in religious courts in Indonesia do not take this aspect into account. This study is a normative-empirical legal study with the type of judicial case study. The data source for this research is the judge's decision at the Jayapura Religious Court number 297/Pdt.G/2021/PA.Jpr. This study shows that the judge's decision at the Jayapura Religious Court already contains maqashid sharia values from the perspective of Jasser Auda. This can be seen from the broad scope of the judge's considerations which not only look at the formal and administrative aspects, but also the systemic implications for the parties, so that the fact of a fight is not only seen as a fight, but also has a negative impact on the physical and mental health of the parties. Likewise, the judge saw the fact of negligence towards the husband's responsibilities in the scope of the life of his wife and children in the future.

This study intends to identify the values of the Pancasila philosophy in the concept of forgiveness of judges contained in the Draft Criminal Code (RKUHP). This study uses a normative-philosophical approach. The data analysis technique is through the stages of data reduction, data presentation, and data verification. The results of the study show that there are dimensions of the values of the Pancasila philosophy in the concept of forgiveness of judges. Those values are the divinity value, humanity value, national value, democracy value, justice value. The theoretical implication of this research shows that the various values of Pancasila can be the basis of legal paradigms and ideals in the modernization of Indonesian criminal law so that they are in line with the spirit of Indonesian values. The limitation of this research is that it has not reviewed the formal legal provisions of the concept of judge forgiveness

This study aims to identify patterns of social interaction and the basis of argumentation of Islamic groups in the history of the consensus formulation of the primary state of Indonesia. This literature research uses a normative-historical approach. Associative and dissosiative intercation patterns become theories of analysis. The results showed that the pattern of social interaction of Islamic groups in the history of the consesus of the basic formulation of the Indonesian state used associative interaction patterns in the form of compromising attitudes towards nationalist groups. There are five big reasons for the compromise to be considered. First, the threat of disintegration from the representatives of Eastern Indonesia if the seven words in the state basis and the Islamic clauses of the Constitution are passed. Second, Indonesia's condition at that time experienced a power vacuum, becoming a momentum toward independence. Third, the promise of the secular nationalist group, after independence, a special meeting will be held to discuss the basis of the state and the constitution. Fourth, General Election discourse six months after Indonesia's independence, if it wins, it is hoped there will be an Islamic constitution. Fifth, the replacement of the sentence "Almighty Godhead" from "Godhead, with the obligation to carry out Islamic law for its adherents." because it is by the teachings of tawhid. Theoretical implications require a symbiotic, inclusive, and moderate paradigm for Muslims to accept the essential pluralism and universalism of the Indonesian state as a multicultural country.

This normative-philosophical research uses the theory of idealism and realism of Islamic law in identifying the epistemological features of the DSN-MUI paradigm. The results of the study show that the epistemological pattern of the paradigm of the formulation of the DSN-MUI integrates the idealism and realism of Islamic law. This integration can be seen from the four DSN-MUI paradigms. First, al-Taysîr al-Manhaji. This paradigm emphasizes the formulation of fatwas to use legal opinions that do not burden legal subjects, but still adhere to the correct methodology of Islamic law. Second, at-Tafriq baina al-Halal wal Haram. This paradigm emphasizes the separation of halal and haram issues, both in terms of capital, product development, and profit. This is because Islamic economic activities cannot be completely separated from the conventional economic system that has been running for a long time. Third, I'adah al-Nazhar. This paradigm emphasizes reviewing the opinions of classical Islamic law when it is seen that it is no longer a solution to the empirical problems of sharia economics in modern society. Fourth, Tahqiq al-Manath. This paradigm emphasizes the evaluation of legal causes (illat law) by considering the reality of the development of the economic system.

Upaya membumikan sistem ekonomi syariah di Indonesia tidak selamanya mendapat respons positif, melainkan seringkali menuai pandangan negatif dari masyarakat. Fenomena demikian di antaranya dipicu oleh paradigma yang keliru dalam merespons pelbgai fatwa ekonomi syariah yang ada. Penelitian normatif-filosofis ini bermaksud untuk mengidentifikasi paradigma fikih dalam landasan perumusan fatwa ekonomi syariah oleh Dewan Syariah Nasional (DSN)-Majelis Ulama Indonesia (MUI). Teori analisis dalam penelitian ini, yakni paradigma fikih prioritas (fiqh al-awlawiyat) yang dicetuskan oleh Yusuf al-Qaradawi. Hasil penelitian menunjukan terdapat corak paradigma fikih prioritas dalam landasan perumusan fatwa ekonomi syariah oleh DSN-MUI. Pertama, paradigma fiqh al-muwazanat (fikih keseimbangan) dan fiqh al-wâqi‘ (fiqh realitas) dalam landasan al-Taysîr al-Manhaji dan al-Tafriq baina al-Halal wal Haram. Kecenderungan paradigma fiqh al-muwazanat dan fiqh al-waqi’ terlihat pada penekanan landasan al-Taysîr al-Manhaji yang membandingkan mempertimbangkan kadar kemaslahatan terbaik dan adaptable dengan kondisi empiris ekonomi yang ada. Begitu juga dapat dilihat dalam penekanan landasan at-Tafriq baina al-Halal wal Haram yang memisahkan (harta yang halal dan yang haram, karena relaitas praktik sistem ekonomi syariah di Indonesia masih belum lepas secara totalitas dari sistem ekonomi konvensional. Kedua, paradigma fiqh al-maqasid (fikih tujuan) dalam landasan I‘adah al-Nazhar dan Tahqiq al-Manath. Hal tersebut dapat dilihat dari penekakanan kedua landasan tersebut yang menekankan peninjauan ulang terhadap implikasi fatwa maupun dasar penetapan fatwa untuk mengetahui sejauh mana implikasi maupun dasar penetapan sebuah hukum paralel atau justru berlawanan dengan wujud kemaslahatan yang menjadi tujuan inti dari perumusan fatwa. Implikasi teoritik penelitian ini menunjukan bahwa keberadaaan dimensi corak paradigma fikih prioritas dalam landasan perumusan fatwa ekonomi syariah oleh DSN-MUI dapat senantiasa adaptif dan kontekstual terhadap perkembangan sistem ekonomi modern. Keterbatasan penelitian ini, yakni belum membahas tentang bagaimana bentuk intervensi politik (pemerintah) dalam strategi perumusan pelbagai fatwa DSN-MUI terkait ekonomi syariah.

Economic problems as a result of the Covid-19 pandemic in Indonesia have prompted serious handling by all elements of society, especially the government. Responding to this problem, the Indonesian Ulema Council (MUI) was present through the MUI fatwa No. 23 of 2020 concerning the Utilization of Zakat, Infaq, and Sadaqah Assets to cope with the pandemic and its implications. This study intends to identify the model of the contemporary Islamic legal approach used in the formulation of the fatwa. This literature study uses a philosophical normative approach. The theory that becomes the theory of analysis is the Islamic legal system approach offered by Jasser Auda. This study shows the formulation of the MUI fatwa No.23 of 2020 using an integrative Islamic law approach. This is based on the characteristics contained in the various elements in the formulation of the fatwa. First, the comprehensive and multidimensional character, namely using various textual arguments that are universal ('aam). Second, the character of intent, namely using the arguments of various rules of Islamic law that focus on benefit. Third, the cognitive character, which uses various classical Islamic legal thoughts, but does not become an independent argument, but is combined with other perspectives that are part of the basis for formulating a fatwa.

The mainstreaming of religious moderation in Indonesia is not always warmly welcomed, because there are still those who consider it a liberalization or secularization of religion. This study seeks to identify the value of multicultural Islamic education in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This literature research uses a normative-philosophical approach. The analytical theory used is the values of multicultural Islamic education formulated by Azyumardi Azra. The results of the study conclude that there are dimensions of the value of multicultural Islamic education in the four indicators of religious moderation in Indonesia. First, the value of tasamuh education on indicators of tolerance in the formation of Islamic religious social understanding and attitudes that respect the reality of the plurality of life among religious communities. Second, the value of peace education on indicators of national commitment in the formation of Islamic religious understanding and social attitudes that emphasize peace and unity in state life. Third, the value of humanism education on anti-radicalism indicators in the formation of Islamic religious social understanding and attitudes that uphold human values. Fourth, the value of wasatiyah education on accommodative indicators of local culture in the formation of moderate Islamic religious understanding and social attitudes to address the plurality of local traditions as long as they do not conflict with Islamic teachings. The theoretical implication of this research is that there is relevance of universal values in indicators of religious moderation in Indonesia with various values of multicultural Islamic education.

Relasi dakwah Islam dan budaya lokal dalam ranah praksis maupun teoritisnya tidak selamanya harmonis, melainkan sering menunjukan wajah dikotomis bahkan konflik antara ketentuan syariat Islam dan norma budaya yang ada. Padahal jika disikapi secara bijak, memungkinkan terdapat titik temu dalam mengharmoniskan relasi keduanya. Penelitian kualitataif ini bermaksud untuk mengidentifikasi landasan paradigma dakwah Islam dalam rekonseptualisasi babi pada tradisi komunitas Muslim Dani di Jayawijaya, Papua. Penelitian normatif-empiris ini menggunakan pendekatan filsafat hukum Islam. Teori analisis yang digunakan, yakni idealisme dan realisme hukum Islam. Teknik pengumpulan data melalui wawancara dan dokumentasi. Sifat pendekatan penelitian ini deskriptif-analitik. Sementara itu, teknik analisa data melalui tiga tahapan, yakni reduksi data, penyajian data, serta verifikasi data. Hasil penelitian menunjukan rekonseptualisasi babi dengan digantikan daging halal dalam tradisi Bakar Batu pada komunitas Muslim Dani di Jayawijaya dapat dikatakan sebagai integrasi idealisme dan realsime hukum Islam. Integrasi epistemologi tersebut dapat dilihat dari kacamata ‘urf dan hifz din (maqsid syariah) sebagai basis paradigmatik dalam mewujudkan kemaslahatan kehidupan antar umat beragama pada tradisi masyarakat lokal masyarakat Dani. Implikasi teoritik penelitian ini menunjukan bahwa untuk mewujudkan harmonisasi budaya dan dakwah Islam dibutuhkan integrasi idealisme dan realisme hukum Islam

Citra baik Pesantren sebagai lembaga pendidikan Islam di Indonesia terkadang mmendapat stigma buruk akibat tindakan negatif oleh oknum-oknum yang hidup di lingkungan Pesantren itu sendiri. Merespons fenomena tersebut, maka membumikan nilai-nilai luhur sosial budaya bangsa Indonesia di lingkungan Pesantren menjadi hal yang sangat dibutuhkan. Penelitian kualitataif ini bertujuan untuk mengidentifikasi dimensi nilai Pancasila dalam orientasi penyelenggaraan pendidikan Pesantren yang termaktub pada Undang-undang No.18 Tahun 2019 tentang Pesantren. Penelitian normatif filosofis ini menggunakan nilai-nilai falsafah Pancasila sebagai teori analisis. Hasil penelitian menunjukan terdapat dimensi nilai-nilai Pancasila pada orientasi penyelenggaraan pendidikan Pesantren di Indonesia. Pertama, nilai sila kesatu dan kedua dalam orientasi pembentukan karakter individu yang religius dan humanis. Kedua, nilai sila ketiga dalam pembentukan karakter individu yang nasionalis dan pluralis. Ketiga, nilai sila keempat dan kelima dalam pembentukan karakter individu yang inovatif dan sejahtera. Implikasi teoritik penelitian ini menunjukan pendidikan Islam memiliki titik temu dengan pelbagai nilai universal yang dapat dimanifestasikan dalam kehidupan masyarakat plural. Keterbatasan penelitian ini belum menyentuh terkait bagaimana strategi pemerintah Indonesia terkait diseminasi nilai-nilai Pancasila dalam lembaga pendidikan Pesantren di Indonesia

Konflik antar umat beragama yang pernah terjadi berkepanjangan di Jayapura telah padam dan menjelma menjadi kehidupan yang damai. Salah satu perangkat yang berkontibusi besar dalam perubahan progresif tersebut, yakni Forum Kerukunan Umat Beragama (FKUB) kota Jayapura. Penelitian ini bermaksud untuk mengidentifikasi nilai-nilai Pancasila dalam strategi pembinaan kerukuanan umat bergama oleh FKUB Kota Jayapura. Penelitian kualitatif berupa studi kasus ini menggunakan pendekatan analisis normatif-empiris-filosofis. Data primer diambil dari informasi lapangan melalui observasi, wawancara. Sementara data sekunder diambil dari berbagai literatur ilmiah yang relevan dengan objek pokok pembahasan. Sifat pendekatan penelitian ini deskriptif-analitik. Sementara itu, teknik analisa data meliputi reduksi data, penyajian data, serta verifikasi data. Hasil penelitian menunjukan manifestasi nilai-nilai pancasila dalam peran FKUB Kota jayapura dapat dipetakan menjadi tiga strategi besar. Pertama, nilai ketuhanan, kemanusiaan, dan persatuan dalam dialog tokoh agama dengan tokoh masyarakat. Kedua, nilai demokrasi permusayawaratan dalam menampung dan merekomendasikan aspirasi keagamaan dan kemasyarakat sebagai kebijakan pemerintah. Ketiga, nilai keadilan universal dalam sosialisasi kebijakan pemerintah tentang kerukunan umat beragama. Implikasi teoritik dari penelitian ini menunjukan bahwa pelbagai nilai sosial dan keberagamaan yang termuat dalam Pancasila berkontribusi besar dalam membina kerukunan hidup antar umat beragama.

This library research intends to identify the foundation and pattern of the Islamic tolerance paradigm that is made by KH. Ahmad Shiddiq in responding to life of life in Indonesia. This type of normative-philosophical research uses the theory of analysis in the form of a typology of religious attitudes (exclusivism, inclusivism, pluralism, eclectism, and universalism). The five typology will be used to identify the foundation and pattern of Ahmad Shiddiq’s paradigm about Islamic tolerance. This research data collection technique uses documentation techniques. Data analysis of this study through three stages in the form of data reduction, data presentation, and conclusion. The results of the study concluded that the foundation of the Islamic tolerance paradigm KH. Ahmad Shiddiq in responding to the pluralism of the life of the Indonesian people can be found in the two big ideas that he made, namely the idea of ​​ukhuwah and society. In this case, there is a tendency for the pattern of the Epistemological Exclusivism of KH. Ahmad Shiddiq, namely making the foundation of the Islamic teachings in formulating the idea of ​​ukhuwah in the form of Islamic values ​​of Islamiah, Ukhuwah Watonis, and Ukhuwah Basyariah. Meanwhile, the foundation of Islamic teachings in the idea of ​​society in the form of the value of tasamuh, tawasuth, tawazun, and amar makruf nahi munkar. Whereas in the axiological aspects there is a tendency of KH. Ahmad Shiddiq universalism, which is in the objectivity of the idea of ​​ukhuwah and society in the reality of pluralism in Indonesia through various attitudes. First, the accommodation attitude, in the form of willingness to accommodate a variety of opinions (aspiration) from various parties. Second, selective attitude, which is to sort out which is useful and not useful. Third, integrative attitude, namely the willingness to harmonize, record and balance the variety of individual interests, minority groups and majority.

This study aims to identify the social values of Islamic religiosity in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are various prophetic social values of Islam contained in the four indicators of religious moderation in Indonesia. First, the value of transcendence in the indicator of tolerance as a mindset and social attitude to realize an attitude of religious moderation, both in the context of inter-religious and intra-religious life. Second, the value of humanization in moderation indicators in the form of an attitude of national commitment and accommodative to local culture can take the form of various forms of benefit in order to maintain nationalism and plural local wisdom in Indonesia. Third, the value of liberation in indicators of anti-radicalism attitudes as an effort to realize the framework of realizing a safe and peaceful life.

Not only in the interpretation of classical scholars, the discourses on the interpretation of contemporary scholars are also diverse and often contradictory even though they are based on the same textual basis of the Qur'anic verse. This study intends to identify trends in the interpretation of contemporary scholars regarding the legal sanctions for cutting hands in al-Maidah verse 38. Two figures are studied, namely Ibn 'Asyur and Muhammad Syahrur. The main data objects of this research, namely the book (kitab) entitled al-Tahrîr wa al-Tanwîr by Muhammad Tahir Ibn 'Asyur and al-Kitâb wa al-Qur'ân Qirâ'ah Mu'âsirah by Muhammad Syahrur, and. The research approach used is a philosophical normative approach. The analytical theory used is the typology of textualism and contextualism of interpretation which was coined by Abdullah Saeed. Meanwhile, the nature of the research approach is descriptive-analytic. The results of the study conclude that the interpretation of Ibn 'Asyur regarding al-Ma'idah verse 38 can be categorized as a textual interpretation. This can be seen from his interpretation of the literal meaning of the verse. In addition, Ibn 'Asyur also tends to view the punishment of cutting off hands for thieves to be a deterrent as well as a preventive measure. In contrast to Ibn 'Asyur, Muhammad Syahrur's interpretation of the legal case of cutting off hands for thieves includes contextual interpretation. This can be seen when he understands the verse of cutting off hands for thieves, he gives a meaning that gives space for ijtihad for an area and conditions to enforce punishments that have a deterrent effect, provided that it must not exceed the punishment of cutting off handsas the maximum limit.

This study aims to present a contemporary maqasid shariah perspective on the pros and cons of the polemic of the implementation of castration law for perpetrators of pedophilia crimes. This research is a qualitative research in the form of literature review. This type of Islamic law research is included in the category of philosophical normative Islamic law research with a maqasid shariah approach developed by a contemporary Islamic law expert, namely Jasser Auda. The results of the study conclude that the application of legal sanctions of castration for perpetrators of pedophilia crimes does not contradict the perspective of contemporary maqasid sharia. Such a conclusion can be seen from the following three aspects. First, the implementation of the legal sanction of kebir is parallel to the orientation of Islamic law (maqasid shariah) regarding the components contained in the development of the scope of the hifz din concept, including shari'a (law), aqidah (theology) and akhlak (moral ethics). Second, the implementation of legal sanctions for castration for perpetrators of pedophilic crimes does not conflict with the maqasid perspective in the form of mental protection (hifz al-nafs), intellectual protection (hifz al-Aql) and protection of offspring (hifz al-nasl)which are closely related to the physical and psychological conditions experienced by victims. pedophilia is in line with efforts to protect the economy (hifz mal) for victims who have suffered material losses in the recovery process.

The Covid-19 vaccination program in Indonesia, practically has received a pro and contra in the society. In this context, the Majelis Ulama Indonesia (MUI) came through its fatwa to respond the contra-productive of the community over the succession of the vaccination program. This study analysis the epistemological basis of Islamic law in the construction of the MUI Fatwa Number. 02 of 2021 about Covid-19 Vaccine Products from Sinovac Life Sciences Co. Ltd. China And Pt. Bio Farma (Persero). This qualitative research used philosophical approach, statute approach and conceptual approach. The results show, the epistemological construction of the MUI fatwa No. 02 of 2021 about the Covid-19 vaccine, Sinovac tends to integrate the paradigm of idealism and realism of Islamic law. The tendency of the integrative paradigm can be seen from the epistemological basis of the MUI fatwa formulation on the halalness of the Sinovac Covid-19 vaccine, which is normative-deductive and empirical-inductive, beside that still use preventive fiqh rules (sad al-dhariah) and benefit (maslahatul mursalah) as the basis for formulating a fatwa. This conclusion can be seen in various elements in the epistemological construction of the MUI Fatwa. First, universal ethical moral values ​​('am) are taken from the texts (al-Qur'an and Hadith). Second, several fiqh rules emphasize the sadd al-zari'ah (preventive action) and maslahah mursalah (public benefit). Third, the opinion of classical scholars. Fourth, the thought of experts regarding the Covid-19 vaccine.

Maraknya kasus pelanggaran etika dalam interaksi sosial di media sosial telah menyita perhatian semua pihak, tidak hanya instansi pemerintah Indonesia melalui perangkat hukumnya, melainkan juga fatwa organisasi keagamaan di tengah masyarakat. Penelitian ini bertujuan untuk mengeksplorasi dan mengidentifikasi dimensi nilai-nilai Pancasila yang termuat dalam konstruksi kode etik Netizen Muhammadiyah (NetizMu) terkait interaksi sosial di media sosial. Penelitian kualitatif ini berupa studi pustaka dengan pendekatan normatif filosofis. Hasil penelitian menunjukan terdapat berbagai dimensi nilai falsafah Pancasila dalam konstruksi kode etik NetizMu. Pertama, nilai sila pertama dan kedua dalam kode etik menjadikan ajaran agama sebagai pedoman interaksi sosial (muamalah) di media sosial. Kedua, nilai sila ketiga dalam kode etik larangan melakukan bullying, gibah dan hoaks untuk menjaga ikatan persatuan dan kesatuan dalam kehidupan sosial masyarakat. Ketiga, nilai keempat dan kelima dalam kode etik menjadikan media sosial sebagai media amar makruf dan nahi munkar berupa sikap menghormati kesetaraan hak dan hukum yang dimiliki oleh masing-masing pengguna media sosial.

Behind the phenomenon of corruption cases that are still rampant in the Indonesian government, there is an agency that has gained public trust and appreciation, namely the Komisi Pemberantasan Korupsi (KPK). The role and performance of the Corruption Eradication Commission is considered the most successful corruption eradication agency in Indonesia. This study aims to explore and at the same time identify the prophetic social value of Islam in the KPK code of ethics. This qualitative research is in the form of a literature review. This research approach uses a normative-philosophical approach. The primary data source of this research is the code of ethics of the Corruption Eradication Commission (KPK) of the Republic of Indonesia. While the secondary data sources are various scientific researches that are relevant to the main object of the discussion. The analytical theory used is the Ilmu Sosial Profetik paradigm (ISP) which was initiated by Kuntowijoyo. The results of this study conclude the existence of prophetic Islamic social values ​​contained in various values ​​of the KPK code of ethics. First, the value of transcendence (iman) in the code of ethics of religiosity. The existence of the value of religiosity can be said to be a manifestation of the value of Islamic transcendence which makes religious teachings as signs in the activities of social life in the performance of KPK members. Second, the value of humanization in the code of ethics of integrity and professionalism.the values ​​of integrity and professionalism are humanization values ​​that serve as ethical guidelines for KPK members in realizing truth values ​​(amar makruf) in their various duties and activities. Third, the value of liberation (nahi munkar) in the code of ethics for justice and leadership. The KPK code of ethics in the form of justice and leadership values ​​is a fundamental value for KPK members in realizing the orientation of the value of liberation from the political system that has a negative impact on people's lives.

Ramadan fasting rituals have a big mission in shaping the social personality of a Muslim. This is because the obligation of fasting is a theocentric-oriented category of worship and an anthropocentric orientation. This study seeks to explore the predictive social values ​​contained in the mandatory religious fasting of Ramadan. This is library research with a philosophical normative approach. Meanwhile, the analytical theory used, namely the theory of social science (ISP), which Kuntowijoyo put forward, was in the form of values ​​of humanization, liberation, and transcendence. The study concludes that three prophetic social values can be taken from the spirituality of Ramadan fasting, including (1) faith commitment as a manifestation of transcendent values ​​, (2) fostering social piety character as a manifestation of liberation, (3) Social care as a manifestation of humanization.

Ritualitas ibadah puasa ramadhan bukanlah sekedar ibadah yang berdimensi legal formalistik semata, seperti syarat, rukun, dan sah, batal atau tidaknya ibadah puasa tersebut. Namun demikian penting disadari bahwa pensyariatan ibadah puasa memiliki nilai-nilai falsafah hukum Islam yang termuat di dalamnya. Penelitian ini bermaksud untuk mengeksplorasi nilai-nilai maqasid shariah yang termuat dalam perintah kewajiban ritualitas ibadah puasa ramadhan. Jenis penelitian ini merupakan penelitian kualitatif berupa kajian pustaka (library research) dengan pendekatan normatif filosofis. Sumber data yang digunakan, yakni pelbagai literarur ilmiah, baik berupa buku (kitab) dan artikel jurnal ilmiah terkait pembahasan nilai-nilai falsafah ibadah puasa ramdhan. Sementara itu, teori analisis yang digunakan, yakni teori maqasid shariah yang dikembangkan oleh Jasser Auda. Hasil penelitian menyimpulkan terdapat tiga nilai maqasid shariah yang termuat dalam ibadah puasa ramadhan, antara lain (1) Peningkatan keimanan sebagai orientasi hifz din (2) Pendidikan karakter sebagai orientasi hifz nafs (3) Kepeduliaan sosial sebagai orientasi hifz mal.

The spread of the corona virus (Covid-19) has become a disaster and an international problem whose impact is experienced by all citizens of the world, including the citizens of Indonesia. Various efforts to prevent the spread of covid-19 have been carried out by the Indonesian government. One of them, is Pembatasan Sosial Berskala Besar (PSBB). Nevertheless, the implementation of the PSBB is not as easy as imagined. In practice, there is not a slight contestation between the objectives of the government and the personal interests of the individual community. Therefore, this study aims to describe the extent of the effectiveness of PSBB policies in Indonesia. This study is a qualitative study. The main data source used is various reports on the conditions of implementing PSBB in various regions of Indonesia, both in the mass media coverage and various scientific researches. Meanwhile, secondary data sources, namely various studies relevant to the subject matter of this study. This type of research approach is empirical normative research. Meanwhile, the theory used as a knife for analysis is the theory of legal effectiveness from Soerjono Soekanto. This study concludes that the implementation of the PSBB policy in several regions in Indonesia in its practical level has not been able to deliver effectively. This is because there are problems in four aspects of the PSBB implementation policy, namely the rule of law, law enforcement, public awareness, and facilities (facilities)

This study intends to explore and identify the prophetic social values contained in the General Guidelines for Bermuamalah in Social Media in the construction of the fatwa norms of the Majelis Ulama Indonesia (MUI). This research is categorized as qualitative research in the form of literature review with a normative philosophical approach. The main data source used is the Fatwa of the MUI Number 24 of 2017 concerning Law and Guidelines for Bermuamalah Through Social Media. The analytical theory used is the Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are various prophetic social values contained in the three general guidelines for praying on social media. First, the value of humanization in the construction of fatwa norms in the first general guideline which emphasizes the importance of using social media to embody the teachings of amar makruf (commandments of virtue) in the context of communication and information. Second, the value of transcendence in the construction of fatwa norms in the second general guideline which emphasizes the importance of making Islamic teachings a manifestation of transcendence values as an ethical and ethical foundation in the use of social media. Third, the value of liberation in the construction of fatwa norms in the third general guideline which emphasizes the importance of upholding ethical attitudes and tolerance in responding to various information (content) as a manifestation of the value of nahi munkar (preventing evil) so that social conflicts do not occur

This research aims to reveal the typology of transformation of the Arabic meanings to the sex-related language in the ḥadiṡ. This library research utilizes contextual semantic theory with linguistic and historical approaches. The results show that several factors influenced the transformation of the meaning of sex-related language in the ḥadiṡs. The first is social and cultural contexts. There were several sexual behaviors in the prophetic era that were considered deviant (sexual deviation) because they were not in accordance with Arab social culture at that time. The second is emotive and psychological context by refining a word نيك / intercourse which later was translated into بُضْعُ/goods, يفضى/ irrigating and يلمس / touching. The third is linguistic context. It is not idiomatic, such as a word خاتم / sealing, which can change the compilation meaning when the word is structured with other words as in the ḥadiṡ لا تفتح الخاتم إلا بحقه. The word is a metaphor meaning of the 'virginity' term. The fourth is the context of situations and conditions. This context explains that the ‘sex term’ can transform in meaning because it was conveyed in different situations and conditions with the euphemism and kināyah (metaphor) expressions, such as يجبون, الغيلة and حولت رحلي البارحة.

This study intends to explore strategies for inculcating maqasid shariah values ​​in family functions in the midst of the Covid 19 pandemic. This qualitative research is in the form of a literature study. This type of research is a conceptual research with a philosophical normative approach. The analytical theory used is the contemporary maqasid shariah theory which was coined by Jasser Auda. The results of the study show that efforts to instill maqasid shariah values ​​in responding to the Covid-19 pandemic can be manifested in various family functions. First, objectification of the value of hifz din and hifz 'aql in religious functions in the form of inculcating the values ​​of faith and tawakkal accompanied by a rationality basis of reason based on science (science). Second, the objectification of the value of the hifz nafs in socio-cultural and loving functions in the form of habituation of a clean lifestyle and upholding mutual love. Third, the objectification of the value of the hifz nasl in reproductive function is in the form of an emphasis on maintaining the immune system by consuming various types of food that are full of nutrition, nutrition, and also do not forget to exercise regularly. Fourth, the objectification of the value of hifz maal in the economic function is the cultivation of an iqtisad (frugal) lifestyle.

Meski kepiting dipandang sebagai hewan yang mengandung manfaat besar bagi kesehatan tubuh manusia, akan tetapi terjadi perbedaan di kalangan para ulama terkait hukum mengkonsumsinya. Penelitian ini bermaksud untuk mengeksplorasi dan mengidentifikasi konstruksi pemikiran hukum Islam salah seorang ulama pesisir Jawa Abad ke 19 M terkait status hukum kehalalan kepiting. Ulama yang dimaksud bernama Kiai Muhammad Anwar atau yang sering disebut Kiai Anwar Batang. Penelitian ini merupakan penelitian kualitatif yang berupa kajian pustaka. Penelitian hukum Islam ini masuk kategori penelitian hukum Islam normatif-filosofis. Sumber data yakni Kitab Aisyul Bahri karya Kiai Anwar Batang, dan pelbagai peneitian ilmiah yang relevan. Pendekatan yang digunakan adalah filsafat hukum Islam dengan menggunakan pendekatan sistem yang dicetuskan Jasser Auda. Penelitian ini menyimpulkan bahwa pemikiran hukum Islam Kiai Anwar Batang atas status kehalalan kepiting dibangun atas interpretasi universal terhadap pesan hukum pada ayat 96 dari surat al-Maidah dan diperkuat oleh pelbagai pendapat ulama terkait hukum halal atas semua jenis hewan air. Namun tidak berhenti pada pendekatan interpretasi nas, Kiai Anwar Batang juga melakukan penelitian empiris di lapangan dengan observasi terhadap kehidupan kepiting. Ia melihat bahwa kepiting merupakan hewan yang hanya dapat hidup sebentar di darat, bukan hewan yang kehidupanya di dua alam (air dan darat). Oleh Sebab itu, halal untuk dikonsumsi.

Behind the pro-contra polemic of imposing castration legal sanctions for criminals of pedophilia in Indonesia, doctors have a dilemma as a profession that is considered to have medical competence and is worthy of being executors. It is due to the principle of maintaining the safety of human souls and the prohibition of taking action that endangers the lives of others in the code of ethics for the medical profession. The research seeks to present the perspective of Islamic legal philosophy in analyzing the arguments in the Indonesian Doctors Association (IDI) rejection as the executor of the punishment for castration. This research is qualitative in the form of a literature review. This type of legal research is included in the category of philosophical normative Islamic law research using Islamic law principles (qawaid fiqhiyah). This research concludes that the principle of not endangering the safety of others in the medical profession is parallel to the rules of Islamic law (fiqh) which reads al-ḍararu yuzālu (fade must be eliminated). However, the provisions of the fiqh rule are not absolute. It means that under certain conditions, the act of harming someone is allowed in order to create public benefit (al-maslahat al-ammah). Therefore, a doctor who serves as executor in applying the caste penalty for pedophile offenders does not contradict the philosophy of Islamic law.

Orientation in spiritual education does not always run smoothly. One of the obstacles is related to how to use the right learning method in order to teach students spiritual intelligence properly and optimally. This study aims to explain the application of the hypnoteaching method in spiritual learning. This type of research is qualitative research in the form of a literature review. The main data source of this research is Muhammad Noer's thoughts in his book entitled Hypnoteaching For Success Learning. Meanwhile, the secondary data sources used were various studies that were relevant to the object of this research discussion. The results of this study concluded that the hypnoteaching method is a learning method that combines the teaching and learning process with hypnosis. This method can be used as a method in the spiritual learning process. In its application, the hypnoteaching method emphasizes the cognitive, affective, and psychomotor aspects of students through positive suggestions. With these steps, it is hoped that a more effective and enjoyable spiritual learning process can be realized.

The large number of delinquency phenomena of school students is one of the crucial problems that are the big responsibility of educational institutions. In this context, the embodiment of character values ​​in all forms of the learning process in schools is a necessary and important thing to always be emphasized. This study aims to see the effectiveness of the implementation of character education through the storytelling method for students at the senior secondary education level, such as vocational high schools (SMK). Given that so far the storytelling method is more dominant in middle and lower education students. This research is a qualitative research in the form of observation and interviews. The subjects in this study were students of SMK Negeri 3 Pekalongan. Meanwhile, the theory used as an analysis knife is the theory of Thomas Lickona and Tony R. Sanchez. This study concludes that character education through the storytelling method can attract students' attention and imagination in listening to and living the moral messages about ethical values ​​contained in storrytelling, especially if the story material is a factual story that comes from religious teachings or the life story of a scientist in field of student vocational concentration taken at the SMK. Banyaknya fenomena kenakalan siswa sekolah merupakan salah satu masalah krusial yang menjadi tanggung jawab besar lembaga pendidikan. Dalam konteks ini, perwujudan nilai karakter dalam segala bentuk proses pembelajaran di sekolah menjadi hal yang perlu dan penting untuk selalu ditekankan. Penelitian ini bertujuan untuk melihat keefektifan implementasi pendidikan karakter melalui metode bercerita pada siswa jenjang pendidikan menengah atas seperti Sekolah Menengah Kejuruan (SMK). Mengingat selama ini metode bercerita lebih dominan pada siswa pendidikan menengah ke bawah. Penelitian ini merupakan penelitian kualitatif berupa observasi dan wawancara. Subjek dalam penelitian ini adalah siswa SMK Negeri 3 Pekalongan. Sedangkan teori yang digunakan sebagai pisau analisis adalah teori Thomas Lickona dan Tony R. Sanchez. Penelitian ini menyimpulkan bahwa pendidikan karakter melalui metode mendongeng dapat menarik perhatian dan imajinasi siswa dalam menyimak dan menghayati pesan moral tentang nilai-nilai etika yang terkandung dalam penceritaan, terutama jika materi cerita merupakan cerita faktual yang bersumber dari ajaran agama atau kisah hidup seorang ilmuwan di bidang konsentrasi siswa SMK yang diambil di SMK.

This study aims to reveal the philosophical values of Islamic law in the three ethical codes of NetizMu Muhammadiyah. This research is a literature review. The type of Islamic legal research in this study is a philosophical normative Islamic law research with an Islamic legal philosophy approach. The primary data source of this research, namely the NetizMU Muhammadiyah code of ethics), and secondary data using various relevant scientific researches. The theory used is a systems philosophy approach in Islamic law initiated by Jasser Auda.. This study concludes that there are values ​​of Islamic law philosophy in the three NetizMU codes of ethics. First, the value of religious protection (hifz al-din) in the context of making the prophetic social values ​​of religion the main basis for the code of ethics for the use of social media. Second, the value of public benefit (al-maslahat al-ammah) in the code of ethics for the use of social media as a medium for humanization (amar makruf) and liberation (nahi munkar). Third, the value of intellectual protection (hifz al-'aql) in the context of a code of ethics limiting freedom of expression, both in the form of information and communication on social media.