Tarekat sebagai bagian dari tasawuf syari’at Islam menempati posisi penting bagi peradaban umat Islam sejak dulu sampai saat ini karena telah memengaruhi beragam sisi kehidupan mulai dari tata cara peribadatan, sosial, pendidikan hingga politik. Corak ajaran tarekat pun beragam tergantung pada guru/syeikh/mursyid masing-masing, namun dapat diklasifikasikan secara umum menjadi tiga macam yakni: a. tarekat Falsafi, b. tarekat Akhlaqi, dan c. tarekat Amali. Penelitian ini menggunakan metode penelitian pustaka (library research) dengan pendekatan deskriptif dan analisisnya sosio-holistik. Adapun untuk fokus penelitian yakni mengarah dan bermaksud mendeskripsikan corak ajaran tarekat dan perilaku keseharian pengamal tarekat di Kalimantan Tengah dan Kalimantan Selatan. Hasil penelitian ditemukan corak ajaran tarekat yang tumbuh dan berkembang di wilayah Kalimantan Tengah dan Kalimantan Selatan cenderung ke arah jenis tarekat akhlaqi dan amali serta ke arah tarekat falsafi. Adapun untuk perilaku keseharian pengamal tarekat dapat dilihat dan dikategorikan mulai tata berbicara, berpakaian, sampai praktik peribadatan ada yang menampilkan bahwa dirinya pengamal tarekat, ada juga memilih menyembunyikannya. Kemudian ada juga pengamal tarekat yang konsisten dengan satu ajaran tarekat yang ia ikuti sejak awal, ada juga yang mengamalkan lebih dari satu ajaran tarekat serta ada juga orang awam (umum) yang mengamalkan ajaran tarekat karena menonton acara pengajian di dunia maya (media sosial) seperti YouTube, Facebook, Instagram, Tiktok, dan rekaman video namun tidak pernah sama sekali mengikuti tarekat.

This article discusses the theory of ahl al-fatrah and its relevance to be applied in the current era. This article compares the theories of experts regarding ahl al-fatrah and the legal consequences of ahl al-fatrah after death. There are two questions that will be answered in this article, namely the status of the interior people or European people who do not know Islam properly, will they be tortured in Hell? What are the limits and conditions for people to be judged as ahl al-fatrah and safe from Hell? This article finds that some expert opinions point to the relevance of today's ahl al-fatrah status to people living in remote areas or in Europe who are far from correct Islamic information. However, another opinion states that a person who can think well, but does not believe in religion, is considered an infidel even though he has never heard of Islam.

Abstract This article examines the values of tolerance based on the Qur'an as an effort to counter the narrative of religious radicalism in contemporary Indonesian Islam.. But lately, religious phenomena that tend to be extremist and radical have dominated the Indonesian world, thus tearing apart the tolerant, peaceful, inclusive social relations that have been embedded in this country. Through qualitative research using a literature approach, the findings of this article show that first, the construction of tolerance based on the Qur’an is realized in three forms, namely: there is no compulsion in Islam or religion. Second, tolerance occupies an important and strategic position in the context of harmony and the maintenance of national unity and the integrity of the state, especially in religious life. Third, the impact of the construction of tolerance based on the Qur'an as an effort to counteract the narrative of radicalism for harmony, including the realization of tolerant knowledge, attitudes and behavior and the community can find common ground (kalimatun sawa) in mediating all differences and problems in religious, national and state life so that create a life of peace and harmony. Keyword: tolerance, counter narrative, Qur’an, religious radicalism, contemporary Indonesian Islam AbstrakArtikel ini mengkaji nilai-nilai toleransi berbasis Alquran sebagai upaya menangkal narasi radikalisme agama di Islam Indonesia kontemporer. Namun belakangan ini, fenomena keberagamaan yang cenderung ekstremis dan radikal mendominasi jagat Indonesia sehingga mengoyak kemapanan relasi sosial yang toleran, damai, inklusif yang selama ini embedded di negeri ini. Melalui penelitian kualitatif dengan pendekatan kepustakaan, temuan artikel ini menunjukkan bahwa pertama, konstruksi toleransi berbasis Alquran terwujud dalam tiga bentuk, yaitu: tidak ada paksaan dalam agama Islam atau beragama. Kedua, toleransi menempati posisi yang penting dan strategis dalam konteks kerukunan dan terjaganya persatuan bangsa dan keutuhan negara, terutama dalam kehidupan keberagamaan. Ketiga, dampak konstruksi toleransi berbasis Alquran sebagai upaya menangkal narasi radikalisme bagi kerukunan antar sesama adalah terwujudnya pengetahuan, sikap dan perilaku yang toleran dan masyarakat dapat menemukan titik temu (kalimatun sawa) dalam menengahi segala perbedaan dan problematika kehidupan beragama, berbangsa dan bernegara sehingga tercipta hidup rukun dan damai.Kata kunci: toleransi, konter narasi, radikalisme agama, Islam Indonesia kontempor

This article explores the applicability of management practices from Indonesian Madrasahs to enhance Madrasah institutions in Afghanistan. Through a comparative analysis of current management strategies in Indonesian Islamic schools, renowned for their strong tradition of Islamic education and modern management practices, the study identifies adaptable strategies for integration into Afghan Madrasah management. The research delves into organizational structures, teaching methods, and administrative frameworks in both Afghan and Indonesian Madrasahs, aiming to establish an empirical understanding of current management practices in Afghan Madrasahs. The article highlights challenges and areas for improvement in Afghan Madrasahs while presenting evidence-based recommendations for incorporating successful Indonesian management techniques. Despite contextual differences, the research acknowledges the impact of cultural and social factors on the implementation of management strategies. The findings contribute to the enhancement of Madrasah education in Afghanistan, human resource development, and cross-cultural collaboration in Islamic education management.

The era of postmodernism is an emerging reaction to the failure of the modern era, because the progress caused by the rationality of the modern era has brought many problems that are no less complicated for the generations that follow. The presence of Sufism is considered to be able to be a problem to solve this long problem, especially among Muslims. In order for Sufism to become more established in dealing with and solving these various problems, Sufism needs to develop and integrate with other scientific domains which in the context of this paper are ecology and theology. This paper seeks to present Sufism that integrates with ecology which is then called ecosufism which is referred to by Hossein Nasr. Meanwhile, this effort to integrate with theology is referred to the thought of Zurkani Jahja who placed Sufism as a methodology to reach the level of true adherents of the Islamic creed. Through this paper, a spirit can be found that seeks to restore awareness of the great potential that Muslims actually have if they are able to live their creed teachings correctly, and the only way that is considered to be able to lead to this passion is Sufism.

Since the beginning, Islam has promised universal and global goodness (raḣmah li al-‘ālamīn). It's just that in reality the goodness was still particular and local. This imbalance is caused by an unequal understanding between the dimensions of exoteric fiqh (body) and esoteric sufism (mind) which represents the human condition which consists of body and mind. Thus, this research is aimed at explaining the universality of Islam for global goodness through integration between both dimensions. This research is a library research. The method used is the thematic method, to explore and confirm a theory to its deepest intent. The analytical tool used for this purpose is content analysis. The results of the analysis show that the fiqh-exoteric dimension will produce physical goodness (maqāṣid al-syarī’ah), and the sufism-esoteric dimension will produce spiritual goodness (maqashid al-ṣūfiyyah), so that with the integration of the two, the goal of Islamic universality (maqashid al-dīniyyah) will be born.

A proper understanding of ḥifẓ al-dīn will lead to a moderate mindset. Meanwhile, intolerance occurs due to a complete understanding of religion and considering the truth to only belong to one group. Contemporary scholars interpret ḥifẓ al-dīn as freedom of religion and belief. Through literature study, this article discusses contextualizing the meaning of ḥifẓ al-dīn and its relation to religious moderation in Indonesia. This paper finds that ritualist and radical religious expressions contradict the concepts of harmony and freedom in choosing beliefs as mandated by law.

Islamic studies on money politics written in Indonesian rarely analyze the opinions of Islamic social organizations (ormas). Most of the previous researchers conducted their own search for the legal status of money politics, either by referring to the hadith about risywah (bribery) or using a certain Islamic perspective, for example, maqashid as-syari’ah. However, the personal opinions of these researchers, most of them are not very popular, are not as echoed in the public as fatwas issued by major Islamic organizations in Indonesia. In this article, I analyze the fatwa of Nahdlatul Ulama (NU) on the issue of money politics. Apart from being widely known by the Indonesian people and having tens of millions of members, NU has a distinctive fatwa on this issue that uses the concept of intention as a reference. This fatwa when analyzed in detail led to the conclusion that the prohibition of giving a gift to voters turned out to have an exception.

The purpose of the study is to determine the strategy of character education through the Islamic personal development (BPI) program in shaping the personality of students. The research approach is skin research. The effectiveness of the research used is phenomenology which examines how the implementation of the Islamic personal development program. The concept of purposeful sampling is used in qualitative research where the researcher selects individuals and research locations for a study because these choices can provide information to answer the researcher's problems. The samples and participants of the study were principals, vice principals, BPI chief coordinators, and BPI teachers. Data collection with interviews, observations, and documentation. The results showed that SMP IT Annida Lubuklinggau has carried out a character formation strategy for students by making habituation and exemplary program, this is a good character building so that students are more religious and always apply discipline. SMP IT Annida Lubuklinggau applies character education based on good habituation. Starting from coming to school to returning home from school, even when at home, it is still implemented. The Islamic personal development program evaluates the activities of students daily starting with their worship, attitudes, and other activities that have been received by students from the results of BPI activities.

This paper discusses the political movement of the Dutch East Indies in Hulu Sungai by looking at the position of the mufti as an important position used by the Dutch East Indies government against the resistance of Muslim movements. Although the Dutch East Indies government at that time was considered the owner of the rightful government. However, the resistance movements against this government continued to the roots of the lower classes of society. This paper aims to find out what the Dutch East Indies political efforts and steps were in resisting the massive movements of the Hulu Sungai community. Mufti became the center issue to create government stability. This study uses historical research methods by looking at historical data as a source of information. In this study it was found, that the Dutch East Indies used two forms of political resistance against Muslim movements, namely; soft political power and hard political power. Hard political power can be seen from the forcible arrest of parties who are considered rebellious. Meanwhile, soft political power is formed by forming and appointing the mufti to become a mediator and stabilizer in the community.