Analysis of Wasathiyyah Islamic Values in Semarang As-Sa'adah Islamic Boarding School Curriculum Perspective of M. Quraish Shihab

Due to the progress of the times and the development of the role of women, then Most women want to be career women. Although basically women are the main educators in their families. This phenomenon exists Women are an important focus of M. Quraish Shihab's shop. The focus of the problem for this researcher: (1) What is the role of women as wives in M. Quraish Shihab's thinking? (2) How does the role of women as mothers analyze M. Quraish Shihab's thoughts? (3) What is the role of women as members of society, analysis of M. Quraish Shihab's thoughts? The objectives of the research: (1) to describe the role of women as wives, analysis of M. Quraish Shihab's thoughts. (2) To describe the role of women as mothers, analysis of M. Quraish Shihab's thoughts. (3) To describe the role of women as members of society, analysis of M. Quraish Shihab's thoughts. This research uses a library study type of research, the type of research is Qualitative Descriptive. The primary data source in this research is a book by the character M. Quraish Shihab entitled "Perempuan". Meanwhile, secondary data supports the concept of female educators, the role of women as educators outside the home and women pursuing education. The data collection technique is documentation and the data analysis technique used is Content Analysis. Based on the research results, it is concluded that the role of women as educators is the perspective of the book Perempuan by the character Prof. Dr. Muhammad Quraish Shihab in formulating the role of women as educators, namely wives, states that a husband's success is the result of his wife's upbringing. And the role of women as educators, namely mothers, is as the initial madrasa for their children, while the role of women as educators, namely members of society, is to build benefits in order to provide attention and guidance because almost all kindergarten educators are women.

This research aims to analyze. M. Quraish Shihab and Al-Maraghi's interpretation of interfaith marriages. The relevance of interpreting interfaith marriages according to M. Quraish Shihab and Al-Maraghi. The research method with a qualitative approach describes the findings that occurred. Data Analysis Techniques use (1). Content analysis is an in-depth discussion of written information in mass media. (2). Using a comparative method, By comparing (1). Tafsir M. Quraish Shihab and Al-Maraghi regarding interfaith marriages (a). The marriage of Muslim men and women of the People of the Book, and both are permitted. (b) The marriage of Muslim women to Muslim men and People of the Book is haram (2) The relevance of M. Quraish Shihab and Al-Maraghi regarding interfaith marriages in Indonesian law (a). The marriage of a Muslim man to an Ahl al-Kitab woman is not relevant to article no. 1 of 1974. KHI article 2 paragraph (1) and 1 of 1991 Articles 4, 40, 44 and 61 concerning Marriage (b) Marriage of Muslim men with polytheist women, relevant article No. 1 of 1974. KHI article 2 paragraph (1 ) No1 of 1991 Articles 4, 40, 44 and 61 marriage Marriage (c). The marriage of a Muslim woman to a Mushrik man and an Ahl Book is relevant to article no. 1 of 1974. KHI article 2 paragraph (1) Number 1 of 1991 Articles 4, 40, 44 and 61 concerning Marriage

This study critically examines Quraish Shihab’s thoughts on the concept of compassion in the Qur’an, focusing on the meanings of four key terms: raḥmah, raḥmān, raḥīm, and ra’ūf. It employs a qualitative approach through a literature study that explores the theme of compassion in Quraish Shihab’s interpretations and its implications for learning within Islamic education. The data in this study are categorized into two types: primary data, consisting of verses related to compassion as interpreted in Tafsir al-Mishbah, and secondary data, which include scholarly articles, academic journals, books on Islamic education, and other relevant documents that support the theoretical and conceptual analysis of this research. Data collection was conducted through documentation methods, involving gathering written materials from both primary and secondary sources. The data analysis in this research comprises three stages: data reduction, data display, and conclusion drawing and verification. The findings of this study reveal that, according to Quraish Shihab, compassion in the Qur’an is represented through four terms: raḥmah, raḥmān, raḥīm, and ra’ūf. The implications of compassion from Quraish Shihab’s perspective for learning in Islamic education encompass four aspects: (1) the formation of humane and educational communication, (2) the provision of all learners’ needs, (3) perseverance in teaching that reflects raḥmāniyyah, and (4) a firm yet non-authoritarian attitude.

This study aims to analyze the message of religious moderation conveyed by M. Quraish Shihab on Najwa Shihab's YouTube channel with the theme of Wasathiyyah Islam, namely the Islamic concept that emphasizes the middle, balance, and tolerance. The purpose of this study is to explore a deeper understanding of how M. Quraish Shihab conveys messages of moderation in the context of the Islamic religion which are applied in everyday life. This research will use a qualitative approach with the Holsti theory content analysis method. The primary data sources obtained in this study were taken from YouTube video uploads of Najwa Shihab, Islam Wasathiyyah edition, Islam in the Middle and secondary data in the form of documents, books related to the object under study along with relevant previous research. Data collection techniques were carried out by observation and documentation as well as on data analysis techniques obtained from interviews, field notes and other materials. From the results of the analysis carried out by the researcher, the conclusion was in the form of a message of religious moderation conveyed by M. Quraish Shihab. As for the messages of religious moderation conveyed by M. Quraish Shihab on the Najwa Shihab Youtube channel, the Islam Wasathiyyah edition, Islam in the Middle is associated with the four pillars of religious moderation. The pillars include: Fairness, balance, tolerance and tawassuth. Keyword: Message of Religios Moderation, Content Analysis, M. Quraish Shihab, Youtobe Social Media

The focus of this article is to discuss how the conception of a woman's position according to M. Quraish Shihab in his book "Tafsir al Misbah". The writing of this article is motivated by the fact that society today still positions women in a marginal position, despite the fact that many Moslems thinkers argue that women have the same dignity as men. And even among certain (urban) communities, women have become drivers of social, economic and political change. But understanding the Indonesian people (especially rural) still positions women in marginal positions. This study generate several conclusions, first, that women's education must be emphasized more on the principle of sharing in improving quality rather than competence to win and lose, continuously empowering, strengthening with religious material, and starting early. Second, according to M. Quraish Shihab women's education is oriented towards material (physical) and immaterial (mind and soul). And third, the paradigm and thought map of M. Quraish Shihab is a critique of the conservative and liberal paradigms, where education should free women from subordination and marginalization due to the discriminative ideology adopted by the people today, as a reflection of religious interpretations of the community against religious teachings, impressive concern for the issue of social injustice, lawsuit for gender discrimination, and social issues.

This article discusses the divergent opinions of the applicability of Islamic law to child adoption and polygamy, which have caused scholarly controversy because of different interpretations among modern experts. Muslims find it difficult to comprehend and apply these two ideas in line with religious teachings because of this discrepancy. The research employs a qualitative methodology along with a comparative study technique and descriptive analysis to address this discontent. Information was gathered from a variety of primary and secondary sources, including Quraish Shihab and Zakir Naik's books and speeches. The results show that Quraish Shihab uses a contextual approach that prioritizes justice in polygamy and preserving the lineage of adopted children while still giving full safety. However, Zakir Naik maintains a strict textual perspective, rejects child adoption because it could obstruct the application of other Islamic precepts, and views polygamy as a shari'ah right that does not require societal adjustment.

Research on music law has become an exciting and in-depth research topic, where researchers try to understand views and approaches to music from various perspectives, both in terms of fiqh, Islamic Sufism, hadith, and the thoughts of Islamic figures. From the research that has been carried out previously, there has not been much research on music that examines the interpretation of al Misbah by Quraish Shihab. The methodology applied is a qualitative approach, which aims to understand and explain specific meanings, phenomena, or ideas, different from quantitative approaches, which focus on statistics. This research uses a type of research library research (library research) using library sources. This research is qualitative research that explains descriptively using two data sources, namely primary and secondary. The primary source in this research is Tafsir al-Misbah, written by Quraish Shihab. Secondary data sources in this research come from books and journals relevant to the research theme. The data that has been collected is then analyzed carefully using thematic interpretation theory. The main findings show that the analysis of the verses used as the evidence or basis for the prohibition of music in the interpretation of al Misbah can be concluded that no verses expressly prohibit music. Based on the explanation above, the words "lahw al-hadith" in Surah Luqman verse 6 are one of the bases for the ulama who prohibit singing. However, Quraish Shihab supports the view that singing, including music, is acceptable in Islam if its content does not conflict with religious teachings and if the music promotes goodness.

Purpose – This study aims to investigate the autonomy of “Kyai” (religious teachers) within Pesantren in making education policy. In examining these policies, it focuses on the evolution of teaching and the implementation of the “Asas Tunggal Pancasila” in Indonesian educational institutions, the struggles of Pesantren policies that led to the birth of Law No. 18 of 2019, and the dark side of the politicization of religion that has implications for educational policies. Design/methods/approach – This type of research uses qualitative research with a case study of two Islamic boarding schools in East Java (research objects). Primary data sources come from observation and interview results. Secondary data sources come from library sources such as laws, scientific articles (journals), books, etc. Data collection used observation techniques, semi-structured in-depth interviews, and documentation (document analysis). Data analysis techniques used qualitative data analysis techniques, namely data condensation, data presentation, and conclusion drawing. Findings – The research reveals that the law empowers Pesantren and Kyai to shape their institutions in alignment with societal demands, traditions, and evolving times. Though the Kyai’s independence significantly affects the Pesantren’s trajectory, it does not singularly define its identity. The law underscores the imperative for contemporary teaching methods, curriculum evolution, and infrastructure enhancement, urging Kyai to eschew rigid and authoritarian stances. Research implications/limitations – The research has theoretical implications that two contrasting views concerning Pesantren policies’ influence on Kyai’s independence vis-à-vis political elites. Proponents (“Yes”) highlight Alignment of Interest, Empowerment and Development, and Community Engagement. Opponents (“No”) cite the Preservation of Autonomy, the potential for manipulation, and an inherent distrust of political parties. Originality/value – The research provides direction for the complex interplay between religious education and the political domain in Indonesia.

Quraish Shihab is one of the Indonesian Islamic thinkers who developed the concept of wasathiyah or religious moderation. This concept can be seen in his various books such as Wasathiyyah Wawasan Islam on Religious Moderation (2020), Misunderstood Islam: Dispelling Prejudice to Eradicate Errors (2019), Islam That I Understand: Diversity Is Grace (2019), Islam That I Adhered to: The Basics Islamic Teachings (2018). This study attempts to describe the concept of wasathiyah Quraish Shihab from his works. This study uses a qualitative approach to the type of library research. Primary data are 3 books of Quraish Shihab on Moderate Islam. Then analyzed by content analysis technique. Based on data analysis, it can be concluded that the concept of wasathiyyah character in the application of the appropriate concept will lead and direct humans to character and behavior that is fair and proportional in every way. In addition, Quraish Shihab also defines the concept of wasathiyyah based on several different paradigms, but all of them substantially complement each other. Among the things that are very important to note are: first, the middle position makes humans not side with the left and right. Second, the understanding of ummatan wasathan in the concept of wasathiyyah with a middle meaning in the view of God and the world. Wasathiyah also contains the main principles of fairness, balance and tolerance.

The implementation of full-day school is an alternative program to foster the religious character of students because full-day school means that students are at school from 07:15 AM to 4:30 PM or after the Asr prayer. Religious character is essential for students to face changing times and moral degradation. In this context, students are expected to possess and behave according to the standards of good and bad based on religious teachings and principles. The purpose of this research is to investigate how the implementation of full-day school fosters the religious character of students at SDN Sabang City and SMPN Sabang City. This research uses a qualitative approach with descriptive research type. Data collection techniques include observation, interviews, and documentation. The data analysis technique used is qualitative descriptive analysis, involving data reduction, data presentation, and drawing conclusions. Based on the research findings, it was found that: 1) The full-day school program for fostering students' religious character includes activities such as congregational prayers (Dhuha, Dhuhr, Asr), Quran reading, Quran memorization (Tahfiz), remembrance (morning and evening), and supplication. 2) The strategies for implementing full-day school to foster students' religious character are integrated through various means, including learning activities, Diniyah class activities, extracurricular activities, and habituation activities. 3) Several challenges in the implementation of full-day school to foster students' religious character, including Educational orientation that still prioritizes cognitive aspects, Lack of awareness and motivation among students to initiate activities on their own, Insufficient supervision and support from parents and the surrounding environment, Influence of culture and customs outside of school or the local environment, Insufficient facilities and infrastructure, especially in SDN 6 Sabang City.

The implementation of full-day school is an alternative program to foster the religious character of students because full-day school means that students are at school from 07:15 AM to 4:30 PM or after the Asr prayer. Religious character is essential for students to face changing times and moral degradation. In this context, students are expected to possess and behave according to the standards of good and bad based on religious teachings and principles. The purpose of this research is to investigate how the implementation of full-day school fosters the religious character of students at SDN Sabang City and SMPN Sabang City. This research uses a qualitative approach with descriptive research type. Data collection techniques include observation, interviews, and documentation. The data analysis technique used is qualitative descriptive analysis, involving data reduction, data presentation, and drawing conclusions. Based on the research findings, it was found that: 1) The full-day school program for fostering students' religious character includes activities such as congregational prayers (Dhuha, Dhuhr, Asr), Quran reading, Quran memorization (Tahfiz), remembrance (morning and evening), and supplication. 2) The strategies for implementing full-day school to foster students' religious character are integrated through various means, including learning activities, Diniyah class activities, extracurricular activities, and habituation activities. 3) Several challenges in the implementation of full-day school to foster students' religious character, including Educational orientation that still prioritizes cognitive aspects, Lack of awareness and motivation among students to initiate activities on their own, Insufficient supervision and support from parents and the surrounding environment, Influence of culture and customs outside of school or the local environment, Insufficient facilities and infrastructure, especially in SDN 6 Sabang City.

The issue of gender equality and women's emancipation in the last decades has become an interesting topic of conversation among various groups, from academics, scholars, to the general public. Reality shows that women still get a lot of discriminatory treatment, subordination, and stereotyping, as well as gender injustice in society. Women do not get the same space as men in taking on public roles, especially in education. Where as in Islamic civilization there are many great female figures who have made major contributions in the fields of religion, economy, socio-culture, and education. Many people think that this happens due to an understanding of religious teachings and patriarchal culture in society. M. Quraish Shihab is a scholar and professor of Al-Qur'an interpretation who pays great attention to issues of gender equality and women's emancipation. Through research methods library research, this research article attempts to explore M. Quraish Shihab's thoughts on gender equality and women's emancipation in the interpretation of Al-Misbah and many other related scientific works. This paper concludes that Quraish Shihab provides a clear picture by interpreting the verses of the Qur'an about women and issues of gender equality based on the style of interpretation which has various interpretations that are relevant to the conditions of society to build a vision of gender equality within the framework of values. Islam to eradicate all forms of discrimination against women in various fields, especially in terms of Islamic education.

It is undeniable that the frequency of social media access by individuals, especially women, has a significant impact on the social aspects of their lives, particularly in terms of dress and behavior. This is because social media provides individuals with the opportunity to interact with one another without the constraints of time or location. This study aims to explore the understanding and concept of tabarruj according to M. Quraish Shihab's Tafsir al-Mishbah and its relevance to self-expression on social media. This study was conducted using qualitative methods and employed a library research approach along with descriptive-analytical data analysis. The findings of this study indicate that M. Quraish Shihab defines tabarruj as the attitude or behavior of a woman who displays her jewelry and attractive body parts to men who are not mahram, such as showing her chest and neck area, or wearing a headscarf but allowing it to hang down and be open. According to Quraish Shihab, dressing in modern fashion is similar to the clothing worn during the Jahiliyyah period. This interpretation is relevant to women who express themselves through photos or videos posted on social media, which often show parts of the body that, in Islam, should be covered or concealed from the view of non-mahram men. Dressing in a way that exposes the body or adopting a seductive style, even through a screen, can be seen as a form of contemporary tabarruj—a repetition of old patterns in new forms, according to Quraish Shihab’s interpretation.

The rapidly evolving digital communication in today's era has made digital-based communication strategies for religious educators increasingly crucial and relevant. With the changing behavioral patterns of a society that heavily relies on technology, especially digital platforms, in daily life, religious educators need to adapt their communication approaches to effectively reach their audience. The utilization of digital platforms, such as social media, websites, and specialized applications, presents new opportunities to convey religious messages, facilitate discussions, and build larger online communities. Therefore, the development of digital-based communication strategies for religious educators is not just a necessity but an imperative to respond to the dynamics of the times and strengthen the connection between religious messages and the continually evolving digital society. The sustainability of digital-based communication strategies for religious educators can also be measured through data analysis and feedback obtained from online interactions. Using the analytical tools available on digital platforms, religious educators can evaluate the extent to which religious messages are absorbed and understood by the audience. The aim of this research is to determine whether digital-based communication strategies for religious educators can effectively enhance understanding, engagement, and compliance with religious values and to identify factors that can influence the success of implementing digital-based communication strategies among religious educators. The data analysis technique used involves clarification, interpretation, and gradual conclusion drawing steps. The collected data is processed by selecting, analyzing, and then presented in article form. The results of this research indicate that fundamentally, Hindu religious educators have three functions: consultative and advocacy functions, informative function, and educational function. These are expected to contribute positively to the spiritual, moral, and social development of the Hindu community and strengthen religious values in daily life. Therefore, it is crucial for Hindu religious educators to understand digital-based communication strategies, which require not only technological understanding but also active community involvement, creativity in educational content, institutional support, cultural adaptation, continuous evaluation, and responsibility for change. This provides a holistic view of key factors that can influence the success of conducting religious communication through digital media.

The purpose of this study is to determine the concept of child education in the perspective of Al-Quran surah Luqman verses 13-19, and to determine the values of child education contained in the perspective of Al-Quran surah Luqman verses 13-19. This research uses a qualitative approach by using a descriptive method (analysis technique) type of literature study (Library Research). Data collection techniques in this study were obtained from various literatures using documentation techniques. The data analysis technique used in this research is to use the method of tafsir analysis (tahlili). The results showed that: 1) The concept of Child Education in the perspective of Quran Surah Luqman Verses 13-19, namely: a) Tawhid Education is the first and main education of children about the lessons of the hereafter before knowing the lessons of the worldly to build belief in one God with loving and gentle grammar. The methods used in instilling tawhid education to children are the mau'izah method, the parable method, and the exemplary method: b) Moral Education shows three objects, namely morals to Allah SWT, morals to parents, and morals to fellow humans; c) Worship Education, namely the call for children to establish prayer after the advice of monotheism so that a child has a strong foundation of faith in life. Worship education has two directions, namely worship directed to Allah as advice to establish prayer and worship with a social dimension such as advice to prevent evil and call for virtue to humans, 2) The educational values contained in surah Luqman verses 13-19 are: a) Education of affection; b) Continuous education; c) Filial piety to both parents in terms of goodness; d) The order to establish prayer; e) Amar ma'ruf nahi munkar; f) Always have patience; g) Prohibition of being arrogant; h) Modesty in walking and talking.