This article aims to analyse the meaning of Miare tradition for the community in Makrampai village, Sambas Regency. This study is a qualitative research with a phenomenological approach. Data were obtained by conducting in-depth interviews and participant observation. Data collection was conducted in Makrampai Village from April to September 2021. The data were then analysed using an interactive qualitative analysis model: data reduction, data display, and conclusion. This study found two essential meanings of the miare tradition for the Makrampai village community. First, the miare tradition manifests condolences and social solidarity towards members of the society who have suffered calamities, especially death. Second, the Miare tradition is a reminder and advice that every human being will definitely face death in the cycle of life. Keywords: Miare Tradition; Makrampai Village; Condolences; Death

In Living Hadith Studies, there are three variants of traditions. There are written traditions, practical traditions, and oral traditions. The research talks about an oral tradition at Wali Songo Islamic Boarding School in Situbondo: Khatmul Hadith bil Hifzhi. It focuses on knowing the practice and interpretation of the rule of Khatmul Hadith. It is description research that systematically describes the practical of living hadith in Wali Songo Islamic Boarding School using a phenomenology approach with social action theory by Max Weber. The research concludes that, firstly, the Khatmul Hadith tradition is a practice of reading all of the hadiths in Riyadhus Shalihin by memorizing the hadith (bil hifzhi) and then reading the prays for the closure and also doing some discussions and questions about all around the interpretations of hadith from the boarding school caretakers. Secondly, the understanding of the Khatmul Hadith based on Maz Webers theory, there are four categories of the act, there is the traditional act as a form to conserve traditions of Meccas Islamic scholars, the affective action to show happiness when doing the discussions with the Caretakers and get good grades, the instrumentally rational act, as a practice of murajaah for the students, the values reasonable action, as for obtaining Allahs pleasures and the Prophets shariah, also receiving the blessings from the hadith readings.Keywords:Living hadith;Khatmul Hadith;Riyadhus Shalihin;Wali Songo Situbondo Islamic Boarding School

This study examines the contextualization of the term rahmah in surah ar-Rum verse 21 on the issue of childfree and childless to find a broader interpretation. This type of research is qualitative and library research, namely data collection through literature review. Then, the data obtained were analyzed using the descriptive-analysis method, namely describing the data obtained, then analyzed using Fazlur Rahman's Double Movement theory. This research resulted in the finding that childfree and childless can achieve a gracious marriage even though they do not have children because the concept and principle of mercy contained in surah Ar-Rum verse 21 has principles that not only lead to the meaning of children but also other principles, such as the principle of getting calm, peace and harmony, and abstaining from actions that are not pleasing to Allah SWT which can be applied in marriage. On the other hand, to maximize the principles of rahmah, childfree or childless couples can realize it by adopting abandoned children who do not have parents as an alternative to achieving rahmah as a whole.Keywords :ContextualizationRahmah;Ar-Rum:21;Childfree;Childless

This article aims to analyze the model of religious guidance for Muallaf and the various problems faced in the guidance process after religious conversion to Islam, especially among the Dayak tribal community of Central Kalimantan. This article is a descriptive qualitative study of the nature of a field study. The data was collected through purposive sampling, with interview and documentation techniques. The subjects of this research were employees at the Ministry of Religion, religious guides, and mentors of Muallaf. The research locations were conducted in three Central Kalimantan districts: Gunung Mas, Barito Utara and Murung Raya. This study found that the pattern or model of guidance for conversions to Islam in the three districts has yet to be carried out in an integrated and sustainable manner. These findings are based on the reality that there is a lack of funds, there is no concrete and valid data regarding the number of conversions to Islam, and there is no particular study or institution that provides structured, systematic and integrated guidance between religious ministries, counselors and existing religious institutions so that guidance is not carried out continuously, incidentally and ineffectively.Keywords:Muallaf;Religious conversion; Muslim Dayak; Religious Guidance

Al-Imam is the first magazine in Persada Alam Melayu-Nusantara that promotes the renewal of Islamic thought and voices the awakening of the backwardness and stagnation of Muslims in this region in the first decade of the 20th century. The managers of Al-Imam magazine claim to be students of Sheikh al-Imam Muhammad Abduh and Rashid Ridha. Thus, in terms of spirit, material, and publishing format, Al-Imam magazine is a "duplication" and "extension" of Al-Manar magazine, which was published by Muhammad Abduh and Rashid Ridha in Cairo, Egypt, from 1898 to 1935. On this basis, the genealogy and typology of the renewal of thought voiced by Al-Imam magazine in the Malay-Nusantara region are based on and get a strong influence from the rational-progressive renewal of Islamic thought by Muhammad Abduh and Rashid Ridha, especially as stated in Al-Manar. Although Al-Imam magazine was only published for two years (19061908), its role and influence were large and wide in this region. The most obvious influence of Al-Imam Magazine is seen in the publication of Al-Munir magazine by Abdullah Ahmad in Padang in 19111915.Keywords:Al-Imam Magazine;Renewal of Islamic Thought;Malay-Nusantara

This study critically discussed the concept of 'perpetual peace' according to Immanuel Kant. For Kant, peace is absolute, and war must be avoided. Kant's concept of peace departs from his philosophical ideas about humans and ethics. According to the researcher's hypothesis, Kant's concept of peace is problematic and not compatible with the concept of peace in Islam. This study aimed to describe Immanuel Kant's concept of perpetual peace and the concept of peace in Islam. In addition, it also analyzed how Kant's concept of perpetual peace is viewed from the Islamic worldview. This research was library research, and the methods used were descriptive, analytical, and comparative. This research concluded that Kant's concept of peace had several philosophical and practical problems. Philosophically, Kant's concept of peace revolves around the concept of man, ethics, and causality, which tend to deny the element of God in it. In practical terms, Kant's idea that war should not exist is a dream that is difficult to realize. His opinion about the peace triangle also leaves many problems. In contrast to that, in the view of Islam, war is allowed to fight injustice and aim for the creation of goodness or maslahah, justice, and global peace. War in Islam is also regulated based on ethical and humanitarian principles. This is based on the Islamic view of humans who simultaneously have a good and a wrong side. In addition, Islam focuses more on human nature and its perspective on reality and life to achieve peace. The Qur'an, with normative teachings such as equality between humans, justice, honesty, the nature of qanaah, can be used as a normative and practical basis for achieving perpetual peaceKeywords : Perpetual Peace; Immanuel Kant; Islamic Worldview

This study aims to explore the role of Kyai and Ustadz in implementing religious moderation education at Pondok Pesantren in Central Kalimantan. The study was conducted at four Pondok Pesantren in Central Kalimantan, namely Pondok Pesantren Hidayatul Insan, Pondok Pesantren Hasanka, Pondok Pesantren Darul Ulum, and Pondok Pesantren Darul Amin Sampit. This study is a qualitative study with an interpretive paradigm. The study was conducted from April to September 2021. Data was obtained through observation, interviews and documentary studies. Informants in this study were educators in Pondok Pesantren, namely Kyai, Ustadz, and teachers who teach. The data obtained were then analysed using interactive qualitative analysis techniques: data collection, data reduction, data display, and conclusion drawing. This study found that there are five roles of Kyai and Ustadz in religious moderation education, namely the role of conservator, innovator, the role of transmitter, the role of a transformer, and role of organiser. Departing from these findings, it can be concluded that there is a connectivity between academic and managerial dimensions in implementing religious moderation education at Pondok Pesantren in Central Kalimantan. At this level, Kyai and Ustadz not only play a role in providing understanding and knowledge regarding religious moderation but also carry out managerial activities so that religious moderation education can be carried out and be successful.Keywords: Religious Moderation; Pondok Pesantren; Kyai; Ustadz

This study focused on the early history of the emergence of the ahl as-sunnah waal-jamāʻah (Sunnism) and its development in Indonesia. This study also compared al-Banjari's Sunnism with Indonesia's Islamic group Nahdlatul Ulama’s Sunnism. To this end, content analysis and comparative analysis were performed on two al-Banjari books, Tuhfah al-Raghibin and Sabilal Muhtadin, and some articles discussing Islam Nusantara (Indonesian Islamic Sunnism Model) promoted by the Nahdlatul Ulama (NU). The results of analyses revealed that Both al-Banjari and NU’s Sunnism was a moderate form of Islam compatible with Indonesian cultural values. Al-Banjari’s Sunnism was a bit different from the NU's Sunnism. The NU's Sunnism was deemed more adaptable to the Indonesian culture.Keywords: Ahl as Sunnah waal Jama’ah; Islam Nusantara; Moderation

The purpose of this study is to explore the meaning and motives of using the veil by students of an Islamic university in Central Kalimantan. This study is qualitative research with a phenomenological approach. Data collection was carried out from January to October 2020 with 33 informants from 5 Islamic Religious Universities in Central Kalimantan. Data were collected through in-depth interviews, participant observation, and documentary studies. The data obtained were then analyzed using the qualitative analysis of the Miles and Huberman model, namely data exposure, data reduction, and concluding. Departing from the analysis of the data obtained, it can be concluded that the meaning and motives of PTAI students in Central Kalimantan in using the veil do not stand alone on theological grounds, but also have a relationship with the socio-cultural dimensions that are part of the dynamics of the student's life.Keywords : Veil; Student’s University; Islamic University

The ecological movement of students at the Asy-Syarifiy Pandanwangi Islamic Boarding School, Tempeh, Lumajang, East Java, Indonesia during the Covid-19 pandemic that runs the daily lives of students is very interesting to study because the Qur'an is not only read and studied as a compulsory subject for boarding schools. pesantren, but also make the Qur'an the basis for caring for the environment. The purpose of this research is to how the ecological movement in Asy-Syarfiy is, how is the actualization of the living Quran in the ecological movement in Asy-Syarfiy during the Covid-19 pandemic. The objective research of this article is descriptive qualitative research with the type of field research with the socio-religious approach of Karl Mannheim which is a sociological theory of meaning. Data collection was carried out by involving observation, documentation, and in-depth interviews in June 2021 with seven informants. This study found, firstly, that Asy-Syarifiy students have high discipline in maintaining environmental stability so that their relationship with other environmental components is balanced, especially during the pandemic. Second, students carry out the ecological movement of the Islamic boarding school by reading the verse of the chair (verse 225 of Surah Al Baqarah) every morning and evening before carrying out environmental cleaning activities for the Islamic boarding school. Third, since the pandemic, the chair verse reading activity has also been carried out after every fardhu prayer in the congregation and is read seven times because the chair verse is believed to be a form of rejecting the dangers of Covid-19. Thus, the verses of the Qur'an come alive among the students.Keywords: Ecology movement; Pandemic; Living Quran