This study investigates the concept of malu (shame) within the Siulak Mukai indigenous community of Kerinci, to understand its meanings, values, and functions, as well as examine how it is actualized in daily life and transformed in the context of modernization and digital culture. Adopting a qualitative descriptive design with an ethnographic approach, data were collected through observations, semi-structured interviews, and documentation involving customary leaders, elders, and community representatives. The findings reveal that malu functions as a moral and social safeguard, regulating behavior, preserving personal dignity, and maintaining social cohesion. Its actualization is gendered: for boys, it is expressed through responsibilities as protectors and educators within the clan, while for girls, it is reflected in safeguarding personal and familial honor. The intergenerational transmission of malu is sustained through customary education by ninik mamak, teganai, and depati using advice, metaphors, and communal practices. However, the study also identifies significant erosion of malu among younger generations, influenced by globalization, social media, and the weakening role of traditional leaders. This research contributes to the understanding of indigenous moral systems by demonstrating how shame culture, despite facing decline, remains a central ethical and cultural value that underpins social cohesion and identity in Siulak Mukai. The originality of this study lies in highlighting the transformative challenges of malu in the digital age and proposing culturally grounded strategies for its revitalization through customary institutions, intergenerational education, and integration into formal schooling.

The pros and cons of polygamy in Indonesia are still an interesting discussion. This discussion becomes increasingly fierce when the facts around us present polygamists who use religious teachings as an excuse for polygamy. Even though polygamy is a personal choice because the essence of Islamic teachings adheres to a monogamous marriage system. Therefore Prof. Dr. Siti Musdah Mulia through her book "Islam Sues Polygamy (Islam Menggugat Poligami)" tries to put this understanding back into perspective, by analyzing 114 verses of the Koran about marriage which concludes that it rejects and even forbids polygamy. The question that arises in this research is: What is the relevance of Musdah Mulia's thoughts on the Marriage Law in Indonesia? This research, which is literature research, is qualitative with a gender analysis approach, complemented by an analytical description of Musdah's thoughts, concluding that the basic principle of Islamic marriage according to Musdah Mulia is monogamy, not polygamy. Musdah also concluded that it was necessary to revise Marriage Law Number 1 of 1974 because it was at odds with the essence of Islam, rahmatan lil alamin.

Human rights issues have become an interesting debate in the dynamics of the current world political arena. Western countries use human rights issues as a political instrument against other countries, especially Muslim countries. The reality of the concept of universal human rights comes from natural law. Long before the declaration of universal human rights, the Prophet Muhammad (PBUH) had issued the charter of Medina, which was full of human rights values. The formulation of universal human rights and Islamic human rights is hardly different. In fact, it can be said to be complementary. This paper uses a descriptive-analytical method, namely, by explaining the description of the data found and analyzing it so that the results and findings of this paper can be holistic, concise, and philosophical, and can be scientifically proven based on existing reality. This paper finds that in the Islamic world, the concept of human rights aims at the benefit (maqāṣid al-sharī'ah). However, there are differences between Universal and Islamic human rights, such as the concept of women's freedom and heritage. This difference has an impact on the concept of specific human rights or relative human rights, which are limited by the culture and sociology of certain societies, especially religions that cannot be equated. The Islamic world's response to universal human rights conceptually considers that universal human rights are different from Islamic human rights principles, universal human rights are not based on religious (secular) values. Some Muslim countries are against directly rejecting and using Islamic human rights completely, such as in Iran and Saudi Arabia; and some of them accommodate universal human rights. In the Islamic world, the implementation of human rights is influenced by global political factors with the imposition of Western double standards on Muslim countries, accompanied by economic, military and media forces to pressure Muslim countries. This causes the human rights problem in Muslim countries to be not completely resolved and gives rise to a strong resistance movement to Western human rights (Islamic fundamentalism).

Al-tijārah Mādiyyah, or what is referred to as the sale between fellow human beings in Islam, is limited by certain laws that are very detailed and vary according to the type of sale. The development of digital technology in business affects both online and offline transaction activities and creates new behaviors and violations based on Sharia law. Hence, the objective of this study is to delve further into the traditions and detrimental effects of each type, supplemented with descriptions of specific instances from prior studies. This study employs a library-based research model that relies on verbal information obtained from textual sources, primarily the Quran, Hadith, scholar viewpoints, and previous research. The researcher initiated an investigation into the verses of the Quran and the Hadith, thereafter adhering to the viewpoints of past scholars and uncovering recent instances of Sharia law transgressions based on prior studies on commercial transactions. This research provided additional references to the concept of Al-tijārah in Islam, which motivated other researchers to investigate specific trade cases and find solutions based on Islamic Sharia clauses. It also addressed the incomplete definitions of the type Al-Tijārah in many previous studies. This research also serves as a preventative strategy to ensure that every Muslim does not compromise their spiritual well-being in pursuit of worldly advantages in every commercial transaction.

To obtain a character who adheres to the Al-Quran in everyday life, students need to get used to it from an early age or it cannot be achieved with an instant process. Meanwhile, YPP Anwarul Ulum Keritang trains its students to get used to reading certain surahs at certain times, such as reading Al-Kahf every Friday night. However, in practice, it seems that students experience various obstacles so that their Fadhilah regarding reading Surah Al-Kahf cannot be felt clearly. Therefore, this research explores the motivation of students at YPP Anwarul Ulum in reading Surah Al-Kahf and describes the obstacles they experience in carrying out the routine of reading the Al-Quran at YPP Anwarul 'Ulum. Furthermore, this research also explored participants' manners in reading the Qur’an. This research took a sample of 99 participants. Data mining was carried out by applying written interviews and preliminary questionnaires. Participants' responses and arguments were then processed using Nvivo 12 software. This research found that 60% of participants were motivated to follow the routine of reading Al-Kahf because of the priority/fadhilah of reading it. Meanwhile, the obstacles that most often occurred to participants were situations of hadas, drowsiness, self-control, and lust which still had to be trained. This research also found that not all etiquette in reading the Qur’an had been implemented by the participants. Therefore, this study recommends to participants in particular and every Muslim, in general, to practice self-control and lust and apply all manners in reading the Qu’ran.

Islamic da'wah or Islamization on the island of Java was first carried out by the nine saints called walisongo, among those who were phenomenal with Javanese culture such as wayang kulit was Sunan Kalijaga. The da'wah that was carried out was considered effective and efficient so that it was able to make Javanese people a Muslim majority, this was because the concept of da'wah which carried Javanese Sufism until it was adopted in the millennial era as carried out by Ki Miko Cakcoy. The nuances of local wisdom that are still maintained as glue between relationships between people in the current millennial era are the big homework of a da'I in society. Therefore, the purpose of this study is to examine the cultural da'wah strategies carried out by Ki Miko Cakcoy in preaching in the midst of millennial modernity. The research method used in writing this article is descriptive qualitative with data collection through interviews, observation and documentation. The results of this study indicate that cultural da'wah in the millennial era is needed so that it can become an adaptive da'wah model without diluting cultural arts values as a legacy of local wisdom. The hope is that in the future cultural da'wah by raising local wisdom still needs to be carried out by other millennial preachers so that future generations do not easily forget the history that existed.

The Medina Charter, also known as the Medina Constitution and was proposed by the Prophet Muhammad in 622 AD, is often regarded as one of the most important legal documents in Islamic history which provides an early example of peace building concepts in Islam, establishing the principles of governance, social relations, and religious tolerance in the early Muslim community. Based on a literature-review method, this paper, indeed, is an attempt to explore the performance of fiqh and its contested authorities which focuses on examining how far the role of a sole mediator (top-level approach) can prove to be effective in dealing with the issue of fiqh within disputing parties. The author contends that the Medina Charter provides a framework for establishing peace and harmony among various religious communities, and that the concept of a sole mediator is critical to accomplishing this goal. The article discusses the key provisions of the Medina Charter and their modern relevance, as well as how the role of a sole mediator can help to promote nonviolent religious practises and peaceful conflict resolution. The article reveals in its conclusion that the Medina Charter is indeed a relevant source of Islamic conception of reconciliation and peacemaking effort. This also evidences that use of non-violent approach by the sole mediator (top-level approach) in resolving the conflict, as is shown by Prophet Muhammad in Medina through the Medina Charter, was remarkably effective. It aides the construction of a peaceful social life age-old conflicts, developing bond of loves among the conflicting groups and restructuring the political power that were essential for developing sustainable peace in the Medina.

The issuance of SEMA (Supreme Court Circular Letter) No. 2 of 2023, revived the discussion about the meaning of ahl al-kitab in surah al-Maidah verse 5. Al-Qur'an as a holy book is responsible for explaining the terms used so that people do not misunderstand them, according to one of its functions, namely, al-baiyyinah (explainer). One of them is the term ahl al-kitab. This study is very important because it relates to the issue of marriage. This paper aims to understand the meaning of ahl al-kitab in the Qur’an by using the interpretation method that has been passed down by scholars. This was done to be guided and avoid mistakes. This study is in the form of library research (literature) with a method (content analysis) in the form of reduction, verification, and inference steps. This paper concludes that Ahl al-kitab are Jews and Christians descended from the Children of Israel who still believe, and they are the ones who are allowed to marry. Even so, reality teaches that a new marriage will be lasting and peaceful, if there is conformity in the views of life between husband and wife, especially in matters of religion.

A teaching and learning activity does not only require the right method, but also requires interesting learning media so that later the learning process becomes interesting and the learning objectives can be achieved properly. Learning media is any object that can be felt and seen by students. One of the learning media that is so close to human daily life is ants. Small animal whose name has been immortalized by Allah in the Koran. In this case, of course, the author wants to reveal that ants can be used as a character learning medium. Which this article was written based on a study that the authors found through a hermeneutical approach with the nature of library research. The analysis that the writer uses in this study is the analysis of the text and the meaning contained in the reading that the writer uses, in which case the writer uses texts from the Koran and hadith. Based on the research conducted by the authors, the authors found that ants are animals that have religious, unselfish, and honest characteristics. This of course can be used in instilling character and morals in students.