This study aims to analyze the historical implementation of local content curriculum on religion and Diniyah education in secondary schools in Jombang and its impact on the quality of Islamic education. Using a qualitative approach and case study method, data were collected through document analysis, observation, and in-depth interviews with teachers, school principals, and community leaders. The findings show that Islamic education in Jombang has developed dynamically in response to socio-cultural changes. Integrating Diniyah Education into the school curriculum represents an adaptation to diverse local needs and the complexity of religious practices in the region. This implementation has positively impacted students' religious character, enhancing worship competencies and deepening religious understanding. The study concludes that adapting the Diniyah madrasah curriculum to local cultural contexts is an effective strategy to improve the quality of Islamic education, especially in socially and religiously plural communities. It highlights the importance of local potential in formulating responsive and contextual Islamic education policies.

This research examines the contribution of Arabic to the advancement of science in the XIII-XVIII centuries AD. This era was marked by the spread of Islam, which influenced civilization, including the mastery and development of science. However, research on the specific role of Arabic in knowledge transfer and innovation is still limited. Using a descriptive qualitative approach based on philology, this study analyzes primary sources such as The Holy Quran and hadith and scientific works in Arabic, such as Ahmad Syafiq Al-Khatib’s A new Dictionary of Scientific and Technical Terms. Results show that Arabic served as an important medium in translating, developing and disseminating knowledge in various fields, including medicine, philosophy, mathematics and geography. Arabic supported the interaction between civilizations and drove Europe’s intellectual transformation during the Renaissance. Therefore, Arabic facilitated the transfer of knowledge and enriched global civilization with its intellectual contributions.

In this article, we examine the application of Aceh Qanun No. 6/2014 on the law of jinayat against acts of khalwat committed by non-Muslims. The aim of the research is to analyse the legal provisions for non-Muslims who commit acts of khalwat based on the provisions of the Qanun Jinayat. This type of research is normative jurisprudence. It uses a deductive approach. The sources of data chosen will be both primary and secondary data. The primary source of data is the Aceh Qanun No. 6/2014 on the Jinayat Law. Meanwhile, the secondary sources of data consist of various books, articles, magazines, and various pieces of information related to the Khalwat movement in Aceh. The result of this research is that non-Muslims who engage in khulwat, whether with Muslims or not, are subject to the applicable provisions of Qanun Aceh No. 6/2014 and do not need to be given the freedom to choose whether to be tried under the Qanun Jinayat or the national law (KUHP). Khalwat crimes are not specifically regulated by the national law (KUHP). The punishment for non-Muslims who commit khalwat is uqubat ta'zir caning up to 10 times or paying a fine of up to 100 grams of pure gold or imprisonment for up to 10 months. With the application of Islamic law to non-Muslims who violate the laws of jarimah, the provisions of which are not regulated in the National Law (KUHP), the Aceh Qanun will continue to cause controversy both nationally and internationally.

Abstract The tradition of grave pilgrimage is an integral part of religious life in Indonesia, reflecting spiritual values while influencing social and economic dynamics. The Mbah Priok grave in North Jakarta serves as a symbol of cultural and spiritual heritage, attracting pilgrims from diverse backgrounds. However, modernization and socio-economic changes pose challenges to maintaining the relevance of this tradition. This study aims to uncover the role of the Mbah Priok grave in preserving religious traditions and highlighting its impact on the social and economic aspects of the local community. The primary objective is to identify the grave's role as a center for religious practices or traditions and its influence on the surrounding community. This research employs a qualitative. Data were collected through participatory observation, in-depth interviews, and documentation, utilizing instruments such as interview guides, field notes, and recording devices. Sampling techniques involved purposive sampling, which was further developed using snowball sampling. The findings reveal that the tradition of pilgrimage to Mbah Priok strengthens social values such as cooperation and solidarity, enhances adherence to religious norms, and creates new economic opportunities through local trade activities. The conclusion highlights the importance of balanced strategies for preserving traditions alongside modern developments, ensuring this tradition remains a significant part of the cultural and spiritual identity of the community.

This article examines the circulation, transnationality, and contribution of Tuhfah al-Mursalah in Aceh, which played a significant role in the development of Sufism and the Islamization of Indonesia in the 17th century. This research adopts a descriptive-analytical library research method with a qualitative approach. This approach was chosen to explore the dissemination and contribution of Tuhfah al-Mursalah to the advancement of Muslims and intellectual and spiritual development in Indonesia. Indirectly, this research also uses a historical study approach. The findings in this study indicate that the teachings of the seven grades of being (martabat tujuh) have been known by Syamsuddin al-Sumtrani and the Acehnese since the year 1601. Historical indications show that the work has played a significant role in shaping the tradition of Sufism in the archipelago. The process of adaptation and contextualization of Tuhfah al-Mursalah in Aceh shows complex translocal dynamics. The existence of Sufism teachings simultaneously contributed to the emergence of local traditions, such as “adat bak po teumeureuhom, hukom bak syiah kuala” showing the relationship between adat and sharia law. This phrase shows how the Acehnese were able to combine local traditions with the Islamic faith, so that adat and Islamic law were considered as two sides of the same coin, rather than two different things. This process involved linguistic and cultural translation, in which the ideas of the book were adapted to local understandings and contexts. Acehnese scholars also reinterpreted its contents using terms and analogies relevant to local traditions and culture. The presence and teachings of the book also drew comments and criticism from several scholars. Nuruddin ar-Raniri was the most vocal critic of the book's teachings. He considered the teachings of Martabat Tujuh al-Sumatrani as heretical and heterodox.

This research examined decision number 263/P.Dt.G/2007/Pta.Sby to identify the values of religious moderation implemented by the judge. This research aims to find out and analyze the values of religious moderation in the granting of mandatory wills to non-Muslims through the application of maqasid al-syari'ah in decision number 263/P.Dt.G/2007/Pta.Sby. The source of information regarding this matter is decision number 263/p.dt.g/2007/pta.sby. The decision was analyzed using content analysis. The steps taken are collecting data, organizing it, presenting it in writing, and drawing conclusions. The research findings show that the value of religious moderation implemented by religious court judges in the decision above, have a positive impact includes: maintaining peace and stability in the family environment, promoting peace and prosperity in society, ensuring the protection of property, providing protection for religious interests, protecting the existence of family harmony, and ensuring social justice in the community, and reflecting the flexibility of Islamic teachings.

Tulisan ini mengkaji peran Islam dalam mewujudkan keluarga sakinah sebagai solusi untuk mengatasi kekerasan dalam rumah tangga (KDRT). Tujuan dari penelitian ini adalah untuk mengidentifikasi penerapan nilai-nilai Islam dalam menciptakan keluarga yang harmonis dan mencegah kekerasan dalam rumah tangga. Metode yang digunakan adalah tinjauan pustaka yang mendalam, menganalisis berbagai sumber seperti Al-Qur'an, hadis, dan pandangan para ulama tentang hak dan kewajiban dalam kehidupan keluarga di Indonesia. Temuan penelitian ini mengungkapkan bahwa Islam sangat menekankan pentingnya keharmonisan dalam rumah tangga, memberikan panduan yang jelas tentang peran dan tanggung jawab masing-masing pihak, serta metode penyelesaian konflik secara damai, dan mendorong pemecahan masalah melalui dialog, mediasi, dan pendekatan berdasarkan kasih sayang. Oleh karena itu, penerapan ajaran Islam yang mengutamakan rasa hormat dan kerukunan dapat menjadi solusi yang efektif untuk mengatasi kekerasan dalam rumah tangga di masyarakat.

Indonesia's Muslim fashion industry is growing rapidly, and the development of its organizational system based on Islamic values and ethics has been a basic guideline for organizational activities. However, the meaning of Islamic work ethics, which is the basis for employees to carry out every activity and influence employees' commitment, participation, and performance, may be different for employees belonging to Generation Z or employees belonging to Generation Y. Employees belonging to Generation Z are known as the instant generation and digital natives. Generation Y employees are known for their focus on personal and individualistic values. This can certainly show behavior with different meanings of Islamic work ethic. This research was conducted on 278 employees from companies that apply Islamic work culture using a quantitative descriptive method and convenience sampling. The data was collected online through Google Form and descriptive analysis was carried out to see the differences in Islamic Work Ethic between Generation Y and Generation Z. The results showed that there is no difference in the Islamic Work Ethic displayed by the employees despite being from different generations. However, there are differences in behavior and understanding of work ethics that can be used as a basis for companies to improve the work ethics of their employees.