Worldly Affairs Research Articles

Translation of Earthliness: An Exploration of Translation Dislocation of Folk Language in Chin P'ing Mei in Late Ming Dynasty within the Framework of Aesthetic Reception

As the first full-lenght satiric novel, Jin Ping Mei (Chin P'ing Mei), written by Lanling Xiaoxiao Sheng at the end of the Ming Dynasty, elaborates the social and worldly affairs comprehensively through vivid language and skillful usage of literary devices. Due to the richness of the folk language for the language forms, and the differences and great colloquial and regional characteristics to the Western readers in the geographical and time facets, for the purpose of reception in the target culture, the translator gives adjustment or modification to folk languages forms like dialect, slang, idiom, and proverbs, etc., which engenders certain translation dislocation to some extent. Through qualitative and comparative analyses, this paper aims to offer a preliminary exploration of the basic paradigm, causes, and construction process of the translation dislocation of the folk language in those two English translation versions of Jin Ping Mei from the four dimensions of readers' expectation horizons, aesthetic distance, integration of horizons, and the construction of respond-inviting structures under the perspective of aesthetic reception theory, so as to provide an avenue for English readers to delve into the peculiar translation dislocation of the folk language in the translation of Chinese classical works.

EXPLORING JAVANESE FEMALE SUFISM IN SERAT MURTASIYAH: A STUDY OF WOMEN'S REPRESENTATION OF RELIGIOUS VALUES IN THE DOMESTIC REALM WITHIN MODERN WESTERN CONTEXTS

Gender discourse is challenged in the study of Sufism because Sufism is not inherently bound by gender identity. However, most Javanese literary works tend to place men as Sufis. Murtasiyah, the main female character in Serat Murtasiyah, is a picture of a Javanese Sufi woman with an extraordinary religious personality as a wife. This article discusses how Murtasiyah practiced Sufism and applied religious values in the domestic sphere of the family. The form of obedience of Javanese wives through the character of Murtasiyah is also compared from Javanese and Islamic perspectives. Through textual and contextual approaches, preceded by a philological method, Serat Murtasiyah was dissected using a hermeneutic and content analysis with a feminist approach. The findings show that Murtasiyah can understand the knowledge of meaning (ngelmu rasa) through the Sufism levels of tahalli (pure heart), takhalli (soul-filling), and tajalli (inner light). The religious teachings of a Sufi, such as always being grateful, patient, obedient to worship, pleased, remembering, and willing to repent, are also reflected in Murtasiyah’s personality. With these religious values, Murtasiyah can pass through the storms of life to become a Sufi. In addition, the form of obedience of women as wives in the Javanese perspective tends to be more diverse than the interpretation of the obligations of a wife according to Islamic teachings. From this study, modern women can also learn and apply the concept of Sufism Murtasiyah in carrying out their daily dual roles to create a balance in achieving worldly and afterlife affairs.

RESTRAINING INFLUENCE OF MIND WITH BHAKTI YOGA PHILOSOPHY BY GNANESHWARI GEETA

This is a matter of experience which saints have taken and explained in scriptures written by them. Combination of Karma, Gyan and Bhakti Yoga explains attaining one-pointedness of mind. In this series of restraining influence of mind Gnaneshwar Maharaj in his Gyaneshwari Geeta, commentary on Bhagwat Geeta, explains with his verses. Gnaneshwari Geeta has verses for improving mental health. Gnaneshwari Geeta educates mind and advances the inner processor of aspirant to uplift from ill thoughts to universal appreciation. Winning mind is a tedious process. Controlling mind’s fickleness and making it restrained is another difficult task. Though once conquered mind can be conditioned to healthy state and can travel towards the journey of God and Self-Transcendence. Controlling mind’s restlessness three factors which work together are one-pointedness of mind, moderation and regulation in life style and third is balance and harmony in perspective. One-pointedness of mind requires mind to restrained and controlled. Moderation and regulation in life style implies actions must be in measured way and balance and harmony in perspective having a positive and constructive outlook towards actions. These three together make up a healthy mental state. For achieving these three ones need to practice for the same and detaching from the action done. In worldly affairs, one needs concentration and focus. It is not that the qualities needed for worldly success are different from those needed for spiritual progress. Spirituality means nothing but purification of worldly life and concentration or focus is the key to success. Success is hard to come without one-pointedness, focus of mind and strong strengths. The mind should, in fact, go on getting stronger and soul should become stronger as one gets older. In reality it happens exactly opposite. So, attaining one-pointedness of mind is very important to achieve all round success. May it be worldly and spiritual. For that one need to fix the mind in the self and withdrawal from ill thoughts. We may put a stop to worldly activities but the inner wheel or processor continues to revolve all around the world. Just like not putting inputs through outer wheel but output of memories continues. One must be able to stop the inner processor. This processor needs power of self for enlightenment. When thought process starts to process through self-power it is priceless treasure. Saints have shown what a man can achieve even while remaining caged within the body.

Authentic Interpretation of The Hadith 'You Know Better About Your Worldly Affairs'

Authentic Interpretation of The Hadith 'You Know Better About Your Worldly Affairs'

Wanwuyiti and Finding God in All Things: A Comparative Study between Neo-Confucian Self-Cultivation and Ignatian Spirituality

It seems that the early Jesuits misinterpreted the key Neo-Confucian terms taiji/li from an Aristotelian perspective in the seventeenth century, thereby leading to a dialogical failure in their initial encounter with Neo-Confucian tradition. What necessitates interreligious dialogue today is a pluralistic stance that deems all religious quests worthy in their own context. Therefore, this paper renews the dialogue between two spiritual traditions, long overdue, by reading two representative texts, side by side, from each tradition on self-cultivation: Reflections on Things at Hand (twelfth century) and The Spiritual Exercises (sixteenth century). The comparison showcases that the notion of “wanwuyiti”, a concomitant of the Confucian ren, is tantamount to a religious imperative for human ethical engagements, and the Ignatian axiom “Finding God in All Things” energizes a spiritual self-transformation to forge an intimate bond with God and the world. While Neo-Confucian cultivation focuses on the removal of desires, seeking to maintain “equilibrium” and “centrality”, the Ignatian exercises foreground commitment to “discernment” and “indifference”. The Neo-Confucians address human and worldly affairs in a procedural manner, with ever-broadening horizons, to establish an orderly society. In contrast, the Ignatian self is directed toward an orderly life to serve, love, and bring ever more to God’s Divine Majesty.

ڈاکٹر مسعود احمد (متوفی ۲۰۰۸ء) کے رسائل ( انٹرنیشنل سیریز)کا تعارف وتجزیہ

Islam is a complete code of life, which provides solutions to the spiritual and material problems of both individual and collective lives of man. In the teachings of Islam, there are no separate standards of religion and the worldly affairs. There is no dual concept of education of schools, madrassas and mosques, but now-a-days these two fields are considered separately, which in itself leads to two extremes. There are very few scholars who have presented the concept of their integration, and presented a practical model themselves. One of these personalities is the name of Dr. Masood Ahmed (deceased: 2008) who was a master of both religious and worldly sciences. He was the luminary of a scholarly family as his father was associated with the profession of imam of Delhi's Jama Masjid, but he did his doctorate from a university along with traditional religious education, He was an imam of mosque as well as a professor in the college. He also remained a professor and trained people all his life. The article under review is a witness of his comprehensive style of personality. He conveyed the rules of religion to the people in the light of Quran and Sunnah. The focus of his teachings was the reformation of life matters.

PEMIKIRAN PENDIDIKAN ISLAM AL-ZARNUJI DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM KONTEMPORER

The purpose of this paper is to get explanation of Al-Zarnuji's thought in his book and its relevance to contemporary Islam. contemporary Islam. The field of education is currently facing numerous challenges in light of the era of easy access to information. Education is not only about imparting knowledge, but also about fostering good character, improving morals, and adding value to students. In order to address these challenges, it is imperative to instill good morals in individuals, which will enable them to refrain from engaging in bad and uneducated actions. Al-Zarnuji, in his book, emphasizes the need for moral education, which he compiled by seeking knowledge. This study employs qualitative research, specifically library research, and utilizes Ta'lim Al-Muta'allim as the primary data source, along with articles, books, and theses as secondary data sources. The analysis technique employed is descriptive analytics. The results of this study reveal that Al-Zarnuji discusses how to seek knowledge and advice in his book Ta'lim Al-Muta'allim, which comprises 13 chapters discussing knowledge, educators, and students, among other topics. The relevance of this book to contemporary education lies in its emphasis on seeking knowledge for the affairs of the hereafter, with worldly affairs being secondary. The curriculum of religious science and general science is also discussed, with individuals being able to choose one science and utilize discussion methods. In modern society, characterized by the digital age, morals are essential in order to prevent individuals from engaging in bad actions and to obtain good information.

Kasb: A Comparative Study of the Concept of Economics in Islamic and Modern Economics

Kasb literature is a genre of works highlighting the exhortation to work and be involved in worldly material affairs, while being attentive to its perils, on the grounds that true reliance is on God alone and each individual man is responsible for his own actions, which must adhere to the boundaries of ethics and morality (akhlāq). Unlike modern economics, the concept of kasb emerges from the outlook of absolute monotheism; thus, man’s involvement in economic activities from the kasb point of view has spiritual and transcendental purposes. On the other hand, modern economics deals only with the physical and material aspects of life, disregarding especially the metaphysical aspects of man. The usage of the term kasb in referring to economics-related discussions can be found persistently throughout the Islamic intellectual tradition, especially in works concerning ethics and spiritual manuals on embarking on a righteous life. Unfortunately, this genre of literature has been scantily explored to date. Hence, this paper aims to examine and analyse the concept of kasb in the Islamic economic tradition and compare it to its parallel in modern economics. The first section deals with the term kasb as used in the works of past scholars. It will then be followed by the discussion on the concept of kasb and a suggestion on the reorientation of the meaning of economics. Understanding the concept of kasb provides a proper basis for the actualisation of wholesome work (alkasb al-ṭayyib) to attain the overarching objectives of the common good (al-maṣlaḥah al-ʿāmmah) and the good life (al-ḥayāh al-ṭayyibah).

Rasulullah SAW Sebagai Kepala Rumah Tangga

The family is the oldest form of organization in the history of human life. This is evidenced by the existence of a leader in the family named a husband. The absence of a leader, or the inability of a leader to manage an organization will make the organization a mess. The figure of Muhammad SAW as a Prophet and Apostle in the midst of mankind, became the best example of how to become the best leader in the family. Despite being busy as a leader of the people and society, the Prophet sallallahu alaihi wasallam never shirked his obligations in the household. He even often helps his wife, Aisyah, with some work at home. Prophet Muhammad SAW always gave advice to the companions. According to him, a husband should be meek towards his wife and children. Every Muslim should follow the example of the Prophet Muhammad SAW. The purpose of this paper is to describe the special qualities of Prophet Muhammad SAW as the head of the household, Prophet Muhammad as husband and father, as well as how the example of Prophet Muhammad SAW in carrying out the role of the head of the family. The method carried out by the author is a library study. That is a study carried out by searching and reviewing literature or written sources related to the subject matter. As well as seeking and studying from various books and other written sources that have relevance to this discussion. The results of the literature study obtained by Prophet Muhammad SAW personified the role of a perfect husband and father. He was very kind to his wife and children and grandchildren. In worldly affairs, he is very open but serious and dignified when dealing with Allah Almighty. The Prophet played the role of head of household and he did not shirk his obligations as Head of State and leader of the Muslims.

The impact of Charitable Work on Preserving the Necessities: Mind and Descendants as a model


 
 
 
 Praise be to Allah, the owner of benevolence and generosity, great giving with blessings, and prayers and peace be upon our prophet, the best of all creation, Muhammad (Peace be upon him)
 The Islamic Sharia has paid great attention to every means that leads to the preservation of necessities in terms of existence and non-existence. All of that, it is a very important matter that should be worked with earnestness and high determination. The idea of charitable work is rooted in Islamic law in the Noble Qur’an and the honorable Prophetic Sunnah. Among the most important things that help a person to carry out charitable work:
 A . Religious scruple B. Embracing the morals of our Prophet Muhammad (Peace be upon him).
 The entire Islamic religion is aimed at achieving the interests and benefits for the people, preserving what secures their lives, and repelling what corrupts their religion and their worldly affairs. Islam preserves the necessities such as the mind and offspring, from two aspects: Firstly, in terms of existence: doing what helps in preserving the necessities, such as charitable work, as Allah, the Blessed and Exalted, has commanded and urged it and associated it with faith.
 Secondly, in terms of nothingness: Paying what spoils and destroys necessities, such as staying away from taboos, for Allah does not forbid anything except that it causes harm to the soul and society, such as drugs.
 
 
 
 
 Hence, the researchers have examined the purpose of the frequent encouragement to practice righteous deeds - which is a legitimate principle - including that its good effect goes beyond the reach of the mind and offspring.

Nature of God From A Logical Lense

Every living being struggles for existence which but natural. However, Man is a thinking animal and therefore more than surviving on the basis of instincts he goes on analysing a situation and tries to confirm the cause of every phenomenon. To live is to struggle and to struggle does not mean any sort of misfortune. However, the fact that remains is that there are varieties in struggle. On the physical plane it is really unfortunate if the body constitution is not being normal and witnessed by others. But then when it comes to the mental plane, it is behind the screen and only those closely acquainted experience the effect of the shortcomings. Overall scenario is of some deficiency realized by one and all, with rare exceptions, if any. Those who are evolved beings do claim to be unaffected by the worldly affairs but then they are also not spared with regard to the uneasiness. In short, human existence is accompanied by sufferings and it can go without any debate. At the most we may claim that the tender or sensitive souls suffer more than any other type. By birth itself human beings are bound to experience the very need of companionship and a caretaker. As one advances in life, the need remains same but picks up a different configuration. With every phase somehow what remains common is the trust in God expecting him to be always accompanying us. Furthermore, as an add on effect, we also expect him to do justice by monitoring more of our intentions and subsequently actions. A naive mind goes with the available scriptures, word by word, expecting their performance to be cent percent. Much of the harm is done by the societal norms or conventions which have never undergone any revision. Only a meagre percentage of our population that claims to be atheistic is supposed to be exempted from such tensions. The genuine problem with people is not about the existence of God but nature of his functioning. This is because, at any rate, it does not coincide with our rather forced assumptions. Therefore it is wise to get into the historical details right from the creation so that the genuine concept can be understood and placed before the upcoming generation. This paper attempts to cover important philosophies related to this subject.

Cause naturali e influssi diabolici: Cardano sulle streghe e i demoni

This contribution proposes an interpretation of Girolamo Cardano’s views on witchcraft. To this end, the paper offers a reading of chapter LXXX of Cardano’s De rerum varietate (1557), where he exam-ines the nature of the so-called witches, in light of the broader framework of Cardano’s philosophy, relating it back to the concepts of varietas and subtilitas, as well as his focus on the conjecturales dis-ciplinae. Then, Cardano’s thought is contrasted with two late-medieval authors, namely John Buridan (with the figure of the vetula) and Peter of Abano (with his views on demonic influxes). Against the background of this analysis, it emerges that Cardano views witchcraft as belonging to the natural and human sphere, as a phenomenon that ultimately rests on a series of social and physiological factors, though he does not exclude completely the eventuality of supernatural influxes on worldly affairs: this complex picture cannot thus be reduced to one of the opposing poles of the Renaissance debate on the nature of witchcraft.

«Dictatorship of Conscience»: Religious and Moral Foundations of the Russian Statehood According to Ivan Solonevich

The article examines religious and moral foundations of the Russian statehood as presented by the philosopher and public figure Ivan Solonevich (1891–1953), who, following Vladimir Solovyov, defined his concept as “the dictatorship of conscience”. From Solonevich’s perspective, the specifics of the Russian political tradition consists in its fundamental difference from European feudalism. In Muscovy, the ruling class was selected according to its moral qualities, and the people’s life was based on the self-government (“the people’s monarchy”). Peter the Great ended this tradition by replacing the moral selection criterion with a pragmatic one, which led to the actual destruction of the autocracy and established the dictatorship of the nobility, substituting the people’s monarchy with European absolutism. Due to the unity of the tsar and the people based on the Orthodox faith and the Orthodox Church as the highest authority in worldly affairs, the Russian monarchy was primarily the people’s power and was never established by violence against the people’s will, while its opponents always employed the violence, i.e. murders, uprisings and conspiracies. The foundation of the Russian Orthodox monarchy was the moral feat of the people, its resignation for the sake of fulfilling the will of God. This was possible only in Russia, where the founders of the state themselves were saints. Thus, the Moscow Orthodox Tsardom had no problem with the people’s “control” over the government, which was so pressing in Europe, where outright criminals often became monarchs. In Russia, the principle of absolute trust in the authorities has always been present and has always proven its worth. Only thanks to this trust a small Duchy of Moscow could grow into a great empire. As shown by Ivan Solonevich, the obvious pragmatic effectiveness of the pre-Petrine people’s monarchy was also ensured by a very effective system of the people’s self-government, unparalleled in feudal absolutist Europe.

MATERIALISME DALAM PERSPEKTIF KITAB TAFSIR AL-AZHAR KARYA BUYA HAMKA

The purpose of this study is to clarify the materialism of the book Tafsir Al-Azhar by Buya Hamka. Tafsir Al-Azhar is one of the interpretations of the sons of the Indonesian nation which is still very influential today, one of the interpretations that is considered very representative for expressing understanding in various disciplines, both religious and non-religious, and socio-historical. Islam is a universal teaching, there is no prohibition for a person not to be able to look for material while living in this world, but also not to forget about the afterlife. At this time material is the main reference in the social ladder in life, rank and wealth are very appropriate benchmarks for current conditions. living like this, a materialist and stylish mindset arises as a place for existence. This materialist mindset causes humans to always focus on the world and indirectly loves wealth excessively, causing a loss of self-esteem, social attitudes and rules that serve as guidelines. The materialism that the author means is a lifestyle that is excessive in worldly affairs, especially material things, so that it neglects the purpose of life, so the writer tries to understand the verses of materialism through Buya Hamka's interpretation. This study uses the Maudhu'i method, the form of research is library research. The primary data in this study is Al-Azhar Interpretation and secondary data in the form of interpretations, hadiths and supporting books and journals related to the material. The findings of this study are: a lifestyle that accumulates wealth, counts, spends extravagantly, boasts and loves wealth excessively is a characteristic of a materialistic attitude, when this attitude appears in social life, a lack of social solidarity and the emergence of individualistic attitudes such as arrogant and arrogant that is rampant so that it has an impact on aspects of social life.

Klauzūros ir neturto problema Kauno bernardinių vienuolyne

The Issue of Enclosure and Poverty in the Convent of Bernardines in Kaunas The Council of Trent established that all convents had to adhere to strict enclosure. Western historiography notes that this Tridentine decree met with resistance in many countries and was only partially implemented. The article deals with the case of the Bernardine convent in Kaunas, which existed from the end of the sixteenth century until 1864. The Bernadine nuns of Kaunas followed the Rule of the Third Order of St Francis, which was adapted for the Bernardine monasteries of the Grand Duchy of Lithuania and printed in 1740. It placed great emphasis on enclosure, poverty, and communality and foresaw severe physical punishment for transgressions. In practical life, however, this did not stop the development of distinctive customs in the Bernardine convent of Kaunas. Occasional visitations (1767, 1781) or the nuns’ letters to the bishop showed that the convent was in violation of enclosure and poverty and that there was no fence separating the enclosed part of the nuns’ living quarters from the folwark. The Bernadine nuns of Kaunas had their own understanding of enclosure and poverty: they interacted with the servants (even male servants), maids, residents, and pupils, who lived on the territory of the convent. In this way, the nuns were not detached from the worldly affairs, but communality was endangered. Although enclosure was observed formally and the Bernadine nuns of Kaunas did not appear in public, only they knew what went on behind the high walls of the convent. The Church hierarchy tried to change this, but the results of the reforms were only partial and temporary. The Bernardine convent of Kaunas attracted women of all backgrounds, especially the relatives of the nuns; here they found shelter from various life situations and became involved in the spiritual life of the convent. On the other hand, they often distracted and divided the community, and the funds allocated for the nuns’ needs were used for their upkeep. Keywords: Kaunas, (Bernardine) convent of the Rule of the Third Order of St Francis, enclosure, poverty.

Analisis Semantik atas Kata “Thayyibah” dalam al-Qur’an

Semantic Analysis of the word "Thayyibah" in the Qur'an Semantic analysis is a classical approach to comprehending the meaning of Qur'anic text utilized by Islamic scholars (ulama) in the form of tafsir since Islam's rise centuries ago. This semantic analysis can be utilized to analyze the ethical-religious terms in the Qur'an, which is the word thayyibah. This research aims to reveal the semantical meaning of the word thayyibah in the Qur'an. This research employs the content analysis method and uses a semantic analysis approach related to the study of weltanschauunglehre. This research begins by defining the meaning of semantics and then analyzing the semantical meanings of the word thayyibah with its derivatives. Furthermore, explaining the definitions in several Qur'anic verses. The explanation is based on the elaboration of the Qur'an interpreters (mufassirs). They revealed its subtle meanings and semantical correlations. The result shows that the word thayyibah in the Qur'an has Islamic religious meaning. Usage of the term kalimah thayyibah, interpreted as the word of Unity (Tawhid), gains a central position in the reality of human life. This concept spawns an ethical-religious worldview that perceives religion as the basis for perceiving every human life phenomenon. At the level of individual life, thayyibah means living a good life. In the marital domain, thayyibah means choosing a suitable life partner and giving birth to good offspring. From the social aspect, thayyibah is in the form of good social dealings. Moreover, at the national level, thayyibah creates a safe and secure national state. The word thayyibah undergoes semantical changes within its semantic field, from its original meaning that connotes something good in worldly affairs to something that is much broader, including tauhid and here-after meanings. The Qur'an has reformed the word conceptual structure, its semantic field, vocabulary, and its basic vocabulary. That preceded projects a jahili weltanschauung to the Islamic weltanschauung

Tinjuan Fikih Muamalah Terhadap Sistem Bagi Hasil Pekerja Farming Game World of Warcarft

Muamalah are the rules (laws) of Allah SWT which are intended to regulate human life in worldly affairs or affairs related to worldly and social affairs. The purpose of this research is to find out the profit sharing system according to muamalah fiqh. To find out the practice of profit sharing for workers in the farming game World of Warcarft. To find out the fiqh muamalah review of the labor sharing system for the farming game World of Warcarft. The research method used is a qualitative method whose type of research is field research. Resolution of problems according to muamalah fiqh, Berlian Net is allowed to be late in giving income or salaries because there are no consumers who buy gold but for the welfare of the workers it has been carried out in accordance with the contract agreement and in accordance with sharia principles.

PERAN MASJID SEBAGAI BASIS PERADABAN ISLAM

The mosque is the first building built by the Prophet Muhammad, after making the hijra to Medina. The mosque in the early days of Islam had a multifunction which was not limited to its function only as a place for the implementation of the Mahdhah worship but also as a place for the Gairu Mahdhah worship. Thus, it can be seen that in terms of its historical roots, the mosque has functioned in such a way, not only as a place of special worship, but has also functioned in worldly affairs, which are oriented towards fostering human resources. Today, if we observe, the use of the mosque is slightly different from what the Prophet had exemplified in the early days of Islam. In the Messenger of Allah, the mosque functioned as a center for the development of civilization, not only for worship, because every problem and idea to improve the people was resolved in the mosque. So it is only natural that the mosque is returned to its original function which is the central point of the presence of a great civilization in Islamic history. So that activities in the mosque are not only a place to carry out the main worship but must also be the birthplace of knowledge, cultural centers, social activities, developing the economy, running politics, as well as a place to revive the arts.

The Concept of al-Bay' in the Perspective of Mauḍū'ī Interpretation: Study of its relevance to technology-based transactions

This article aims to re-understand the term al-bay where the context of the revelation of the Koran is different from the technology-based transaction model in the modern era. This article aims to answer the question of how al-Bay's understanding accordances the historical context, the understanding of the commentators and their relevance to technology-based buying and selling transactions in the modern era. These questions are discussed using the mauḍū'ī interpretation method with a library database. The approach used is historical critical.
 
 This article shows that the word al-bay' in the Qur'an indicates an effort to seek profit in worldly affairs, especially economics and an effort to seek divine pleasure as provisions for the afterlife in ukhrawi affairs. The historical meaning of al-bay is buying and selling transactions carried out by human beings prioritizing maṣlaḥat and avoiding mafsadat. Meanwhile, technology-based transactions contain al-bay values ​​if they fulfill their willingness, are useful, help each other and are not prohibited. In addition, technology-based buying and selling transactions must prioritize benefit and avoid mafsadat as the purpose of the birth of the term al-Bay in the Koran.

Philosophy of Striving and Making a Living in Institutions of Traditional Studies

Institutions of traditional learning (pondok) are often considered as places to acquire the sciences of the hereafter. On the other hand, the statement seems to illustrate that the students brought up in the institution are not concerned with worldly matters. The learning curriculum is said not to care about the function of the mind but instead makes students passive and only follow what is presented by the teacher. Using a content analysis approach, this study pays attention to the content of the book Ta’alim Al-Muta’allim written by Imam Al-Zarnuji. This book is a guide for the citizens of traditional educational institutions whether in terms of curriculum, aspects of teaching and learning, and ethics of life. The main objective of this study is to see whether the use of the book can influence positive thinking and lifestyle that not only think about the question of the hereafter but also perform the responsibilities that need to be fulfilled in the world. The results of the study found that the content of the book not only focuses on educational practice, but also encourages students to earn a living but with good intentions, especially to increase knowledge. In other words, students are not taught to sideline worldly affairs but still need to be aware of worldly affairs but with a high awareness that every job must be based on the importance of worship and be able to meet the needs of the hereafter.